Prove your point per the thief on the cross, for example, as to how a spiritual resurrection would benefit him on his deathbed.
The Resurrection = the Commencement of the millennium
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Prove your point per the thief on the cross, for example, as to how a spiritual resurrection would benefit him on his deathbed.
Your lengthy posts and denial of biblical facts only betray the fact that you cannot tell the difference between a spirit and a body, and that you do not understand what it means to pass from death to life.
The Greek word anástasis always refers to the resurrection of the body in the New Testament, without exception.
Resurrection
All New Testament verses talking about resurrection and the resurrection are quoted below this article. M ankind was created to live on t...
zaoislife.blogspot.com
Throughout the New Testament, life & eternal life [zōḗ] is linked to life in the body [záō].
zōḗ [life & eternal life]
T hroughout the New Testament, life & eternal life [zōḗ] is linked to life in the body [záō]. Zōḗ (life | eternal life) Matthew 7:14: Be...
zaoislife.blogspot.com
In Him was life (zoe), and the life was the light of men.
In every verse where the word appears in the New Testament, the word záō (alive | living) is referring either to the living God, or to humans who are alive. The verse is never talking about anyone who has died | fallen asleep | is not alive and living (i.e in the body) - but Záō in the New Testament is not talking about the spiritual life that comes through being born of the Spirit. Nor is it always talking about the life of a person who believes in God, and believes the Word of God - at times the word is simply talking about someone who is "alive" in the sense of not having died, for example Romans 7:2:
"For the woman which hath an husband is bound by the law to her husband so long as he be alive [záō]; but if the husband be dead, she is loosed from the law of her husband."
Záō
"The Word was in the beginning with God. In Him was life [zōḗ], and the life [zōḗ] was the light of men." (John 1:2 & 4). "God has given...
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“God is not the God of the dead but of the living [záō]!"
-- Matthew 22:32b
By their reaction to Jesus' reply to them, the Sadducees made it clear that they understood that He had refuted any argument they may have had about the resurrection of the body from the dead by telling them that of necessity what God told Moses about being "the God of Abraham, and of Isaac, and of Jacob" meant that Abraham, Isaac, and Jacob would rise again from the dead (and hence be seen alive in their bodies) because the ever-living God is not the God of the dead, but of the living [záō].
The Sadducees did not try to argue the point with Him anymore after that.
When Jesus' friend, Lazarus, had died, his sisters called for Jesus, and when Jesus arrived, Lazarus' sister Martha said about her brother:
-- "I know that he shall rise from the dead [anístēmi] in the resurrection [anástasis] at the last day.
Jesus said to her, I am the Resurrection [anástasis] and the the Life [zōḗ]! He who believes in Me, though he die, yet he shall live [zōḗ]. And whoever is alive [zōḗ] AND believes in Me shall never die. Do you believe this?" -- John 11:24-26.
Mankind was created to live on the created earth, in a created body. We were not created to "go to heaven when we die". That's was not, and never will be God's purpose. Death is the enemy of God - and death includes the death of the body.
Your lengthy posts only betray the fact that you do not understand the difference between receiving life from God through spiritual birth, and the Spirit of Christ in those who believe in Him (and are spiritually alive IN CHRIST) quickening their mortal bodies.
And you never had eternal life - so your living spirit did not exist before you were spiritually born of God. You had no "dead" eternal life. Death is the absence of life. "Death" is eternal life IN CHRIST waiting to be born of the Spirit of God, and once the living spirit of a human has been born of God, the person's human body will be quickened by the Spirit of Christ in the person whose eternal life is IN CHRIST.
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Your lengthy posts and denial (deliberate ignoring of) biblical facts, and your changing of the meaning of verses of scripture containing the word anastasis only betray the fact that you cannot tell the difference between a spirit and a body, and that you do not understand what it means to pass from death to life, leading to all your faulty conclusions, such as the above one. It's also proof of the lengths you will go in useless attempts to prove a false doctrine to be true.
"That which is born [gennáō] of the flesh is flesh,
and that which is born [gennáō] of the Spirit is spirit."
-- John 3:6.
The Greek word ánōthen in this statement of Jesus (from which the English is translated) means "from the first" as in the beginning, first time, top, above, first:
"Truly, truly, I say to you, Unless a man is born from the first (anothen), he cannot see the kingdom of God. Do not marvel that I said to you, You must be born from the first (anothen)." -- John 3:3 & 7.
The above statement of Jesus does not imply a "resurrection from the dead" of a (dead) human spirit. There is no "dead" eternal life. Death is the absence of life. "Death" is eternal life IN CHRIST waiting to be born of the Spirit of God, and once the living spirit of a human has been born of God, the person's human body will be quickened by the Spirit of Christ in the person whose eternal life is IN CHRIST:"That which is born [gennáō] of the flesh is flesh,
and that which is born [gennáō] of the Spirit is spirit."
-- John 3:6.
The Greek word ánōthen in this statement of Jesus (from which the English is translated) means "from the first" as in the beginning, first time, top, above, first:
"Truly, truly, I say to you, Unless a man is born from the first (anothen), he cannot see the kingdom of God. Do not marvel that I said to you, You must be born from the first (anothen)." -- John 3:3 & 7.
"If Christ's Spirit is in you,
(1) your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.
(2) Moreover, if the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:10-11).
Jesus' statement about what is born of the Spirit being spirit also does not imply that the word "quickening" (zōopoiéō: God’s Spirit quickening, i.e making alive, giving or imparting life) is referring the the quickening of the spirit that is born of the Spirit, rather than to the human body:
In 1 Corinthians 15, Paul states,
"Christ is risen [egeiro] from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection [anastasis] of the dead.
For as in Adam all die, even so in Christ shall all be quickened [zoopoieo: made alive]." -- 1 Corinthians 15:20-22.
You forget that life - eternal life - is IN CHRIST. We are explicitly told this in scripture more than once. And there is no separation between the human spirit and mind/soul and body in God's creation, except through death - the death of the body. Mankind was created to live on the created earth, in a created body. We were not created to "go to heaven when we die". Death is the enemy of God.
The Greek word anástasis always refers to the resurrection of the body in the New Testament, without exception, and no amount of your changing of the meaning of the verses it is found in and deliberate ignoring of biblical facts will ever change that. You should ask yourself why you go to such great lengths in futile attempts to change the meaning of Revelation 20:4-6.
Resurrection
All New Testament verses talking about resurrection and the resurrection are quoted below this article. M ankind was created to live on t...
zaoislife.blogspot.com
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Congratulations on avoiding every single argument that I presented. No one is arguing against the fact that the word "resurrection" is applied to Christ's glorious defeat of the grave and the and the future physical general resurrection of mankind. You are stuck on a bunny trail trying to prove that.Your lengthy posts and denial (deliberate ignoring of) biblical facts, and your changing of the meaning of verses of scripture containing the word anastasis only betray the fact that you cannot tell the difference between a spirit and a body, and that you do not understand what it means to pass from death to life, leading to all your faulty conclusions, such as the above one. It's also proof of the lengths you will go in useless attempts to prove a false doctrine to be true.The above statement of Jesus does not imply a "resurrection from the dead" of a (dead) human spirit. There is no "dead" eternal life. Death is the absence of life. "Death" is eternal life IN CHRIST waiting to be born of the Spirit of God, and once the living spirit of a human has been born of God, the person's human body will be quickened by the Spirit of Christ in the person whose eternal life is IN CHRIST:
"That which is born [gennáō] of the flesh is flesh,
and that which is born [gennáō] of the Spirit is spirit."
-- John 3:6.
The Greek word ánōthen in this statement of Jesus (from which the English is translated) means "from the first" as in the beginning, first time, top, above, first:
"Truly, truly, I say to you, Unless a man is born from the first (anothen), he cannot see the kingdom of God. Do not marvel that I said to you, You must be born from the first (anothen)." -- John 3:3 & 7.
"If Christ's Spirit is in you,
(1) your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.
(2) Moreover, if the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:10-11).
Jesus' statement about what is born of the Spirit being spirit also does not imply that the word "quickening" (zōopoiéō: God’s Spirit quickening, i.e making alive, giving or imparting life) is referring the the quickening of the spirit that is born of the Spirit, rather than to the human body:
In 1 Corinthians 15, Paul states,
"Christ is risen [egeiro] from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection [anastasis] of the dead.
For as in Adam all die, even so in Christ shall all be quickened [zoopoieo: made alive]." -- 1 Corinthians 15:20-22.
You forget that life - eternal life - is IN CHRIST. We are explicitly told this in scripture more than once. And there is no separation between the human spirit and mind/soul and body in God's creation, except through death - the death of the body. Mankind was created to live on the created earth, in a created body. We were not created to "go to heaven when we die". Death is the enemy of God.
The Greek word anástasis always refers to the resurrection of the body in the New Testament, without exception, and no amount of your changing of the meaning of the verses it is found in and deliberate ignoring of biblical facts will ever change that. You should ask yourself why you go to such great lengths in futile attempts to change the meaning of Revelation 20:4-6.
Resurrection
All New Testament verses talking about resurrection and the resurrection are quoted below this article. M ankind was created to live on t...
I showed you proof that the same Greek words used to these resurrections is also used when describing spiritual resurrection. You carefully steer around that. You did not address one single argument I posted. I wonder why not? You have to because they expose your thesis.
You provided no proof. You only changed the meaning of certain verses in order to imply that the above is the case. You only proved that you will change the meaning of all scripture to comply with a false doctrine and the false theology it produces
- and you proved that you do not have faith in Christ alone, but you have also placed all your faith in the human theology produced in the minds of humans who lack understanding (human-eology) that masquerades as biblical theology.
LOL. Showing how your sandcastle built on your foundation of sand got erected is not providing "proof" of anything except how your sandcastle got erected. I responded with biblical facts to all your false but lengthy arguments (which are of no more biblical and theological value than the architectural designs of your sandcastle), which you have not responded to.
Mankind was created to live on God's created earth, in a created body. We were not created to "go to heaven when we die and live forever in heaven".
In the beginning, God. -- Genesis 1:1.
God is Spirit. -- John 4:24.
In the beginning God (Spirit) created. -- Genesis 1:1.
He created something other than Spirit - He created the natural universe and earth, and all that exists in it, including humans. -- Genesis 1:1; Genesis 1:26-27; Genesis 2:7:-
Created:
"God created [bara] humankind in his own image, in the image of God he created them, male and female he created them."
Formed:
"When YHVH God created man, He formed [yatsar] man of the dust of the ground, .."
Breathed (Spirit of God):
".. and breathed (naphach) into his nostrils the breath (nshamah) of life (chay); .. "
"The Spirit breathes where He desires, and you hear His voice,
but you do not know from where He comes, and where He goes;
so is everyone who is born [γεννάω gennáō] of the Spirit."
-- John 3:8.
gennáō: to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate:--bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring. [Strongs Greek 01080]
Became (hayah:):
".. and man became [hayah] a living (chay) soul (nephesh)."
-- Genesis 1:27; 2:7.
hayah: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary):--beacon, X altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, + follow, happen, X have, last, pertain, quit (one-)self, require, X use. [Srong's Hebrew 1961]
The created human who was formed from the dust of the earth became a living (chay) soul (nephesh) when the Spirit of God breathed the breath (Spirit of God) of (everlasting) life into him:
The Greek word ánōthen in this statement of Jesus (from which the English is translated) means "from the first" as in the beginning, first time, top, above, first:
"Truly, truly, I say to you, Unless a man is born from the first (anothen), he cannot see the kingdom of God. Do not marvel that I said to you, You must be born from the first (anothen)." -- John 3:3 & 7.
The above statement of Jesus does not imply a "resurrection from the dead" of a (dead) human spirit. There is no "dead" eternal life. Death is the absence of life. "Death" is eternal life IN CHRIST waiting to be born of the Spirit of God, and once the living spirit of a human has been born of God, the person's human body will be quickened by the Spirit of Christ in the person whose eternal life is IN CHRIST:
"If Christ's Spirit is in you,
(1) your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.
(2) Moreover, if the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:10-11).
Jesus' statement about what is born of the Spirit being spirit also does not imply that the word "quickening" (zōopoiéō: God’s Spirit quickening, i.e making alive, giving or imparting life) is referring the the quickening "of the spirit" that is born of the Spirit, rather than to the human body:
In 1 Corinthians 15, Paul states,
"Christ is risen [egeiro] from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection [anastasis] of the dead.
For as in Adam all die, even so in Christ shall all be quickened [zoopoieo: made alive]." -- 1 Corinthians 15:20-22.
The Greek noun used in the New Testament for bodily resurrection from death is anástasis: THE Resurrection. Without exception, each and every time the word anástasis appears in the New Testament, it's referring to (the) resurrection of the body from the dead (which is an integral part of the gospel).
The other words associated with The Resurrection of the body (anástasis) are:-
égersis; anístēmi; and egeírō.
The words are not always used in reference to the resurrection: Sometimes they are used for rising up (as in "get up!"), or being raised up as a leader, or rising from sleep (in a normal sense),
but wherever they are speaking about rising from death, they are speaking about the resurrection of the body from the dead.
Hence those who are born of the Spirit of God will be bodily raised from the dead together with and through (i.e by) Christ's bodily resurrection from the dead, as Romans 8:10-11 states:
"If Christ's Spirit is in you,
(1) your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.
(2) Moreover, if the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you.".
"God, who is rich in mercy, for His great love with which He loved us, even us being dead (the body being dead) in sins,
(1) He has syzōopoiéō (quickened together with) Christ, (by grace ye are saved);
(2) and has raised us up together (synegeírō)
and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:4-6).
The word synegeírō (raised with Christ) is referring to the resurrection of the body, not of the human spirit.
The one who raised Christ from the dead will quicken your mortal bodies if His Spirit dwells in you.
Paul also says the exact same thing in his letter to the Colossians (Colossians 2:12 and Colossians 3:1).
Your theology has eternal life in Adam instead of IN CHRIST.
-- "For as the Father has life in Himself, so He has given to the Son to have life within Himself" -- John 5:26
In him was life [zōḗ], and the life was the light of mankind." -- John 1:1-4
-- He (Christ) alone possesses immortality and lives in unapproachable light,
whom no human has ever seen
or is able to see.
To him be honor and eternal power! Amen. --- 1 Timothy 6:15-16, NETfree version.
-- "And this is the record, that God has given to us eternal life, and this life is in his Son. He that has the Son has life; and he that has not the Son of God has not life." -- 1 John 5:11-12.
IMMORTALITY OWNED
-- "He (Christ) alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen." -- 1 Timothy 6:15-16
IMMORTALITY GIVEN
-- "In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.
So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." -- 1 Corinthians 15:52-54.
The difference between immortality and eternal life owned and immortality and eternal life given in Christ (who alone possesses eternal life and immortality in Himself), is as profound as the difference between the CreaTOR (God) who alone possesses eternal life in Himself, and the creaTED.
Though you do not realize it (and possibly never will), all your false theology of the "quickening and resurrection of the human spirit" instead of BIRTH of the Spirit of God in the individual (when God breathes spiritual life into the person) bringing about the quickening of the dead-in-sin human body with the same quickening experienced by Christ and the resurrection of the human body with the resurrection of Christ, is based on eternal life being possessed by Adam instead of by CHRIST ALONE (and hence being in Adam the creaTED instead of only IN CHRIST THE creaTOR).
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More avoidance of the biblical facts. I will repeat.
Are we spiritually dead or alive before salvation?
The answer of course is “dead.” We are all “dead in sin” before conversion as a result of the Fall. Therefore, we all automatically inherit that fallen nature through our federal head Adam by our first birth.
In order to shift from this awful state of death to life we must first hear the quickening or life-giving voice of the Lord and then experience the joy of spiritual resurrection. By being raised from the grave of sin and debauchery we experience newness of life (or are born from above). It is the resurrection of the spirit into a state of communion with God that causes the new birth. When resurrected our spirits are brought from death to life, this causes a new birth in our being. A human being consists of body, soul and spirit. It is the spirit that is dead unto God before salvation that is (1) quickened (2) resurrected from its death that (3) begets life and therefore a new nature or the spiritual man.
Basically:
- The spiritual corpse must first be quickened by the supernatural voice of God (zōopoieō or suzōopoieō).
- This causes a spiritual resurrection (egeiro or anastasis)
- This then brings spiritual life to the sinner (zao).
Salvation is not some mere religious decision, it is not the accomplishing of some set of religious ordinances or good deeds, it is a supernatural act. After all, without God’s help man is unable to please God.
The fact is, the only possible way that a spiritually dead man or a physically dead man can move from death to life is through responding to the quickening voice of God. This is how God awakens the dead. There is no other way.
1 Corinthians 15:45-48 explains:
“The first man Adam was made a living soul.”
“the last Adam was made a quickening [Gr. zōopoieō] spirit."
And continues, “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.”
Keeping in mind the awful separation that occurred when Adam spiritually died when he partook of the forbidden fruit in the Garden, and allowing for the fact that all mankind was represented in Adam in that Fall, we now see the great reconciliation that is realized between God and man through Christ in the act of salvation. The sinner is made spiritually alive and brought into mystical union with God through the person and work of Christ, by supernaturally receiving life and by being spiritually revitalized.
This text teaches us that our “natural” ‘soulish’ man came first; the “spiritual … heavenly” came second. This is talking about our old man and our new man. The old man is dead unto God and controlled by natural understanding and natural feelings. Our new man is our spiritual man who has been raised from spiritual death. He is God-conscience, and alive unto God. These two natures are in conflict with each other.
The Greek word interpreted "quickening" is zōopoieō meaning to produce alive, to cause to live, make alive, give life. Metaphorically, it describes seeds quickened into life, i.e. germinating, springing up, growing.
We are talking about regeneration here! We are looking at the translation of a man from death to life. This is indeed supernatural, and is instigated by the Lord. The phrase "a quickening spirit" is talking about the initiator of life Jesus Christ; a quickened spirit is the recipient of that life.
Jesus said in John 6:63, “It is the spirit that quickeneth [Gr. zōopoieō]; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.”
Man’s natural body and soul remain alive (in all men saved and lost) until physical death. It is therefore the spirit of man that is dead towards God that is (1) quickened and then (2) resurrected from its grave that begets life and therefore a new nature or the spiritual man. The spiritual man is “created in righteousness and true holiness” (Ephesians 4:24) and hence alive unto God.
Colossians 2:10-14 says, “ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ‘ye are risen with him’ [Gr. sunegeirō] through the faith of the operation of God, who hath raised [Gr. egeiro] him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened [Gr. suzōopoieō] together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”
Before salvation we were dead, obviously not physically, but spiritually. But when Christ breathed spiritual life into us, we were "quickened" (or made alive spiritually) and "raised" from the grave of our sin.
The word rendered “quickened” in the above passage is translated from the Greek word suzoopoieo (Strong’s 4806), which is derived from combining the words sun (Strong’s 4862) with zoopoíeo (Strong’s 2227), meaning to make alive, give life and revitalize. Hence, we can see the deep meaning of this word in the aforementioned passage and the essential work that is perfected in the penitent sinner in regeneration.
This explicit passage describes the act of salvation as a resurrection feat. Moreover, the raising of the forgiven child of God in resurrection power in salvation is in turn carefully identified with, and connected to, Christ’s glorious resurrection. It confirms that our hearts “are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” in salvation, and likens this supernatural work to a death, burial and resurrection. This reading shows how the child of God is “buried with him,” “quickened together with him,” and finally “risen with him.”
Once a person gets saved they are made spiritually alive through spiritual resurrection. This involves a spiritual birth. As a result, they enter into eternal life and consequently never die.
Romans 4:17 says, speaking of that great father of the faith Abraham, “(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth [Gr. zōopoieō] the dead, and calleth those things which be not (unbelieving Gentiles) as though they were (the people of God).”
Again, the word rendered “quickened” in the above passage is translated from the original word zoopoieo meaning to make alive, give life and revitalize. It is the same word used in Ephesians 2:5 and Colossians 3:1, only it is prefixed there by the Greek word sun in those passages. This passage is describing how God breathed spiritual life into the once darkened Gentile nations, and brought them into a personal relationship with the living God. Those within the nations that received God’s provision for sin and uncleanness were then immediately brought from a condition of spiritual death unto a state of spiritual life through the precious work of Christ at Calvary. This quickening of the Gentiles is therefore plainly not just a future hope but a joyous present reality.
Ephesians 2:1-6 also says, “you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, ‘hath quickened us together’ [Gr. suzōopoieō] with Christ, (by grace ye are saved) And hath ‘raised us up together’ [Gr. suzōopoieō] and made us sit together in heavenly places in Christ Jesus.”
The same two Greek words found in Colossians 2:10-14 are also used in this reading to describe the spiritual resurrection. Again, the word rendered “quickened” here in Ephesians 2 is the Greek word suzoopoieo, which indicates a uniting to Christ in mystical union by means of being spiritually revitalized and made alive. The Greek word sunegeiro carries the meaning of union with Christ through resurrection. It is also in the aorist active demonstrating that it relates to the present. All sane theologians know that is not therefore not talking about physical resurrection.
In the salvation, the nature of Christ is imputed into the believer thus raising him up from a spiritual grave into a real living communion with God. I John 3:14 succinctly explains, “We know that we have passed from death unto life.” How? This text makes it clear that the death that is conquered here in the-here-and-now is assuredly not physical but spiritual death. The sinner that believes (and is thus born again of the Spirit of God) has entered into the realization of the first resurrection in this life and will one day be physically raised at the second resurrection unto life.
The only way that we can transition from death to life (both spiritually and physically) is by way of resurrection. There is no other way! This is demonstrated many times in Scripture in regard to both spiritual and physical resurrection.
Two resurrections result for the believer from Christ’s one resurrection. Man needs both spiritually redeemed and physically redeemed. When one gets saved they are spiritually redeemed. But they are not physically redeemed until resurrection day. His “first resurrection” secured both resurrections for those who will put their faith in Christ.
Romans 6:3-6 says, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up [Gr. egeiro] from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection [Gr. anastasis]: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”
There are two Greek words used in Romans 6:3-10 that are used to describe the resurrection of Christ, and that are significantly in turn purposely equated to the believer and the new birth experience; they are egeiro (Strong’s 1453) and anastasis (Strong’s 386). Such a correlation between these two diverse types of resurrection (physical and spiritual) is only secured through Christ’s sinless life, atoning death and glorious resurrection, enabling the believer to walk in resurrection power and “newness of life.” The believer here is therefore supernaturally transferred from a condition of death into one of life. This undoubtedly relates (1) to a spiritual state, and, (2), to the here in now. It cannot relate to the physical resurrection which is still future and which occurs at the second coming of Christ.
The first word egeiro (Strong’s 1453) is used many times throughout the New Testament to describe the Lord’s physical resurrection. These references are found in Matthew 14:2, 16:21, 17:9, 23, 20:19, 26:32, 27:63, 64, 28:6, 7, Mark 14:28, 16:6, 14, Luke 1:69, 9:22, 24:6, 34, John 2:19, 20, 22, 21:14, Acts 3:15, 4:10, 5:30, 10:40, 13:30, 37, Romans 4:24, 25, 6:4, 9, 7:4, 8:11, 34, 10:9, 1 Corinthians 6:14, 15:4, 12, 13, 14, 15, 16, 17, 20, 2 Corinthians 4:14, 5:15, Galatians 1:1, Ephesians 1:20, Colossians 2:12, 1 Thessalonians 1:10 and 1 Peter 1:21.
Similarly, the other Greek word anastasis (Strong’s 386), which is identified several times in Scripture with the new birth spiritual resurrection is also used several times to describe the Lord’s physical resurrection. It is derived from the root word anistemi (Strong’s 450). These are outlined in Mark 8:31, 9:31, 10:34, 16:9, Luke 18:33, 24:7, 26, John 20:9, Acts 2:24, 31, 32, 3:26, 4:2, 33, 10:41, 13:33, 34, 17:3, 18, 26:23, Romans 15:12, Philippians 3:10 1 Thessalonians 4:14, 1 Peter 1:3, 3:21.
The same two Greek words that are repeatedly employed to describe Christ’s physical resurrection from the dead are also used in Ephesians 5:14 to describe the new birth experience of the believer. The sinner being commanded: “Awake [Gr. egeiro] thou that sleepest, and arise [Gr. anastasis] from the dead, and Christ shall give thee light” (Ephesians 5:14).
The resurrection portrayed here is again not a physical resurrection, but, a spiritual resurrection in which the recipient (the sinner) receives the joy of salvation. Through this spiritual resurrection, the believer receives the “light” of God and is therefore spared the awful sentence of eternal wrath. The verb “arise” in this text specifically relates to salvation and is a metaphor describing the spiritual resurrection that Christians undergo when they are lifted from the grave of sin. It also demonstrates the blessing that follows this resurrection. The true child of God receives the blessed light of God’s dear Son the Lord Jesus Christ.
Luke 2:34 also records, “Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again [Gr. anastasis] (or resurrecting) of many in Israel; and for a sign which shall be spoken against.”
Matthew Henry explains in relation to this passage, “He (Jesus) is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptosin kai anastasin - for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again”
The believer is raised from the grave of his sin and spiritual death at conversion, which of necessity must be a spiritual resurrection. Paul says in 2 Corinthians 1:8-10, “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth [Gr. egeiro] the dead: Who delivered us (past tense) from so great a death, and doth deliver (present tense): in whom we trust that he will yet deliver us (future tense).”
This whole passage is concentrated upon the great eternal provision of spiritual deliverance. The word “raiseth” in this reading is a present active verb, therefore it is talking about a resurrection that is happening now, rather than the future physical resurrection. This is obviously speaking of spiritual resurrection, because it alone has been ongoing since Christ’s first (physical) resurrection. This will, of course, culminate with the general physical resurrection at His return.
The same word repeatedly applied to Christ’s physical resurrection in the New Testament – egeiro – is here again used spiritually to describe the spiritual resurrection of the believer from the reality of spiritual death. It shows a present realisation and victorious triumph over that state in this testimony of Paul. This reading does not at all indicate that the believer will not experience natural death, no, but rather, that he wouldn’t experience spiritual death. It positively outlines that through the spiritual (or first) resurrection the believer is rescued from entering into the awful realisation of the second death (eternal punishment).
Colossians 2:10-14 says, “ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ‘ye are risen with him’ [Gr. sunegeiro] through the faith of the operation of God, who hath raised [Gr. egeiro] him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened [Gr. suzoopoieo] together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”
This explicit passage describes the act of salvation as a resurrection feat. Moreover, the raising of the forgiven child of God in resurrection power in salvation is in turn carefully identified with, and connected to, Christ’s glorious resurrection. It confirms that our hearts “are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” in salvation, and likens this supernatural work to a death, burial and resurrection. This reading shows how the child of God is “buried with him,” “quickened together with him,” and finally “risen with him.”
The wording relating to this spiritual resurrection – “ye are risen with him” – is translated from the Greek word sunegeiro (Strong’s 4891), which is derived from the coupling of two other Greek words sun (Strong’s 4862) – denoting union and togetherness, and egeiro (Strong’s 1453), which means to awaken or resurrect from the dead. This word egeiro is constantly used in the New Testament in reference to Christ’s physical resurrection.
Also, the word rendered “quickened” in the above passage is translated from the Greek word suzoopoieo (Strong’s 4806), which is derived from combining the words sun (Strong’s 4862) with zoopoíeo (Strong’s 2227), meaning to make alive, give life and revitalize. Hence, we can see the deep meaning of this word in the aforementioned passage and the essential work that is perfected in the penitent sinner in regeneration.
Many new birth passages in Scripture are surrounded in resurrection terminology. Notwithstanding, they are not in any way referring to a physical resurrection, although, often, using the same type of language that accompanies literal ones. These references repeatedly describe spiritually dead men being spiritually made alive by being first spiritually quickened and then spiritually resurrected from the grave of their sin. This reading plainly outlines how the penitent sinner is raised with the exact same supernatural power that raised Christ at His resurrection, saying, “ye are risen with him through the faith of the operation of God, who hath raised him from the dead.”
Colossians 3:1-4 goes on to add, “If ‘ye then be risen with’ [Gr. sunegeiro] Christ (speaking in the present tense about those who have experienced spiritual resurrection in Christ), seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear (speaking of the second coming), then shall ye also appear with him in glory (referring to the physical resurrection which is future tense).”
There are two distinct resurrections outlined in this reading, the first being spiritual and the second being physical. The initial resurrection of necessity sees a spiritual change, whereas, the second resurrection of necessity requires a physical change. Interestingly, the Greek word sunegeiro is again used here to describe the spiritual resurrection of the penitent sinner through union with Christ. No one could surely dismiss the current reality of the resurrection outlined at the beginning of the above passage. Moreover, those that have experienced the aforementioned resurrection are then instructed to “seek” and “set their affection” upon “those things which are above” – spiritual actions that are to be performed in this scene of time. The key to experiencing the reality of this current resurrected life is found in the concluding part of the reading that our earthly life is “hid with Christ in God.”
Ephesians 2:1-6 also says, “you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, ‘hath quickened us together’ [Gr. suzoopoieo] with Christ, (by grace ye are saved) And hath ‘raised us up together’ [Gr. sunegeiro] and made us sit together in heavenly places in Christ Jesus.”
The same two Greek words found in Colossians 2:10-14 are also used in this reading to describe the spiritual resurrection. Again, the word rendered “quickened” here in Ephesians 2 is the Greek word suzoopoieo, which indicates a uniting to Christ in mystical union by means of being spiritually revitalized and made alive. The Greek word sunegeiro carries the meaning of union with Christ through resurrection. It is also in the aorist active demonstrating that it relates to the present. All sane theologians know that is not therefore not talking about physical resurrection.
Romans 4:17 says, speaking of that great father of the faith Abraham, “(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth [Gr. zoopoieo] the dead, and calleth those things which be not (unbelieving Gentiles) as though they were (the people of God).”
Again, the word rendered “quickened” in the above passage is translated from the original word zoopoieo meaning to make alive, give life and revitalize. It is the same word used in Ephesians 2:5 and Colossians 3:1, only it is prefixed there by the Greek word sun in those passages. This passage is describing how God breathed spiritual life into the once darkened Gentile nations, and brought them into a personal relationship with the living God. Those within the nations that received God’s provision for sin and uncleanness were then immediately brought from a condition of spiritual death unto a state of spiritual life through the precious work of Christ at Calvary. This quickening of the Gentiles is therefore plainly not just a future hope but a joyous present reality.
In the new birth, the nature of Christ is imputed into the believer thus raising him up from a spiritual grave into a real living communion with God. I John 3:14 succinctly explains, “We know that we have passed from death unto life.” How? This text makes it clear that the death that is conquered here in the-here-and-now is assuredly not physical but spiritual death. The sinner that believes (and is thus born again of the Spirit of God) has entered into the realisation of the first resurrection in this life and will one day be physically raised at the second resurrection unto life.
Conclusion
We have seen how the Greek word anastasis (Strongs 386), used in Revelation 20 to describe the first resurrection, is related to the new birth in several New Testament passages. We have seen how its root meaning anistemi (Strongs 450) is also related to the new birth experience. We have seen how other similar resurrection words like egeiro (Strong’s 1453) and zoopoíeo (Strong’s 2227) are also identified with the first spiritual resurrection.
More avoidance of biblical facts on your part. I will repeat
Mankind was created to live on God's created earth, in a created body. We were not created to "go to heaven when we die and live forever in heaven".
In the beginning, God. -- Genesis 1:1.
God is Spirit. -- John 4:24.
In the beginning God (Spirit) created. -- Genesis 1:1.
He created something other than Spirit - He created the natural universe and earth, and all that exists in it, including humans. -- Genesis 1:1; Genesis 1:26-27; Genesis 2:7:-
Created:
"God created [bara] humankind in his own image, in the image of God he created them, male and female he created them."
Formed:
"When YHVH God created man, He formed [yatsar] man of the dust of the ground, .."
Breathed (Spirit of God):
".. and breathed (naphach) into his nostrils the breath (nshamah) of life (chay); .. "
"The Spirit breathes where He desires, and you hear His voice,
but you do not know from where He comes, and where He goes;
so is everyone who is born [γεννάω gennáō] of the Spirit."
-- John 3:8.
gennáō: to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate:--bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring. [Strongs Greek 01080]
Became (hayah:):
".. and man became [hayah] a living (chay) soul (nephesh)."
-- Genesis 1:27; 2:7.
hayah: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary):--beacon, X altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, + follow, happen, X have, last, pertain, quit (one-)self, require, X use. [Srong's Hebrew 1961]
The created human who was formed from the dust of the earth became a living (chay) soul (nephesh) when the Spirit of God breathed the breath (Spirit of God) of (everlasting) life into him:
The Greek word ánōthen in this statement of Jesus (from which the English is translated) means "from the first" as in the beginning, first time, top, above, first:
"Truly, truly, I say to you, Unless a man is born from the first (anothen), he cannot see the kingdom of God. Do not marvel that I said to you, You must be born from the first (anothen)." -- John 3:3 & 7.
The above statement of Jesus does not imply a "resurrection from the dead" of a (dead) human spirit. There is no "dead" eternal life. Death is the absence of life. "Death" is eternal life IN CHRIST waiting to be born of the Spirit of God, and once the living spirit of a human has been born of God, the person's human body will be quickened by the Spirit of Christ in the person whose eternal life is IN CHRIST:
"If Christ's Spirit is in you,
(1) your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.
(2) Moreover, if the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you." (Romans 8:10-11).
Jesus' statement about what is born of the Spirit being spirit also does not imply that the word "quickening" (zōopoiéō: God’s Spirit quickening, i.e making alive, giving or imparting life) is referring the the quickening "of the spirit" that is born of the Spirit, rather than to the human body:
In 1 Corinthians 15, Paul states,
"Christ is risen [egeiro] from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection [anastasis] of the dead.
For as in Adam all die, even so in Christ shall all be quickened [zoopoieo: made alive]." -- 1 Corinthians 15:20-22.
The Greek noun used in the New Testament for bodily resurrection from death is anástasis: THE Resurrection. Without exception, each and every time the word anástasis appears in the New Testament, it's referring to (the) resurrection of the body from the dead (which is an integral part of the gospel).
The other words associated with The Resurrection of the body (anástasis) are:-
égersis; anístēmi; and egeírō.
The words are not always used in reference to the resurrection: Sometimes they are used for rising up (as in "get up!"), or being raised up as a leader, or rising from sleep (in a normal sense),
but wherever they are speaking about rising from death, they are speaking about the resurrection of the body from the dead.
Hence those who are born of the Spirit of God will be bodily raised from the dead together with and through (i.e by) Christ's bodily resurrection from the dead, as Romans 8:10-11 states:
"If Christ's Spirit is in you,
(1) your body is dead because of sin, but the Spirit (of Christ) is your (eternal) life [zoe] because of (Christ's) righteousness.
(2) Moreover, if the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will also quicken [zōopoiéō] your mortal bodies through his Spirit who lives in you.".
"God, who is rich in mercy, for His great love with which He loved us, even us being dead (the body being dead) in sins,
(1) He has syzōopoiéō (quickened together with) Christ, (by grace ye are saved);
(2) and has raised us up together (synegeírō)
and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:4-6).
The word synegeírō (raised with Christ) is referring to the resurrection of the body, not of the human spirit.
The one who raised Christ from the dead will quicken your mortal bodies if His Spirit dwells in you.
Paul also says the exact same thing in his letter to the Colossians (Colossians 2:12 and Colossians 3:1).
Your theology has eternal life in Adam instead of IN CHRIST.
-- "For as the Father has life in Himself, so He has given to the Son to have life within Himself" -- John 5:26
In him was life [zōḗ], and the life was the light of mankind." -- John 1:1-4
-- He (Christ) alone possesses immortality and lives in unapproachable light,
whom no human has ever seen
or is able to see.
To him be honor and eternal power! Amen. --- 1 Timothy 6:15-16, NETfree version.
-- "And this is the record, that God has given to us eternal life, and this life is in his Son. He that has the Son has life; and he that has not the Son of God has not life." -- 1 John 5:11-12.
IMMORTALITY OWNED
-- "He (Christ) alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen." -- 1 Timothy 6:15-16
IMMORTALITY GIVEN
-- "In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.
So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." -- 1 Corinthians 15:52-54.
The above is what Jesus calls passing from death to life.
The difference between immortality and eternal life owned and immortality and eternal life given in Christ (who alone possesses eternal life and immortality in Himself), is as profound as the difference between the CreaTOR (God) who alone possesses eternal life in Himself, and the creaTED.
Though you do not realize it (and possibly never will), all your false theology
- of the "quickening and resurrection of the human spirit" instead of BIRTH of the Spirit of God in the individual (when God breathes spiritual life into the person) bringing about the quickening of the dead-in-sin human body with the same quickening experienced by Christ and the resurrection of the human body with the resurrection of Christ -
all your false theology you express in your lengthy posts is based on eternal life being possessed in himself by Adam instead of by CHRIST ALONE in Himself (and hence being in Adam the creaTED instead of only IN CHRIST THE creaTOR).
LOL. You said:
Basically:
- The spiritual corpse must first be quickened by the supernatural voice of God (zōopoieō or suzōopoieō).
The (eternal) life that we receive from God when He breathed that life into us (when we are born of the Spirit) did not die. We had no spiritual life in order to die and be "quickened".
The word quickening in the New Testament always only refers to the quickening of the body by the Spirit of God - despite the attempts to change the meaning by your human theology that masquerades as biblical theology and "Christian". This is all added to the gospel message and is false:
The above is not true, and is not written. It is written that the one who is born (gennao) of God receives spiritual life from God, and his dead-in-sin body is quickened with the same quickening Christ experienced in His dead body, and will rise from the dead with the sme resurrection Christ experienced.
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Jesus said in John 3:3: "Verily, verily, I say unto thee, Except a man be born again [Gr. anōthen], he cannot see the kingdom of God."
But the word “again” (in “born again”) is taken from the Greek word anōthen; meaning "from above."
When we get saved, when we are raised from the grave of our sin, we are birthed from above.
Interestingly, in the same chapter in verse 31, John the Baptist testified of Jesus, "He that cometh from above [Gr. anōthen] is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all."
Christ was a heavenly man who became an earthly man so that we earthly men could become heavenly men. He was from above. When Christ came to this earth mankind encountered heaven face-to-face. God had stepped out of eternity into time.
When we come to Christ, the world loses its charm. It is not our home. Heaven is! A Christian is no longer earth-bound or worldly, they are heavenly!
Ephesians 2:4-6 says, “God … hath raised us up together, and made us sit together in heavenly places in Christ Jesus.”
Ephesians 1:3 also corroborates, saying, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.”
How are we seated in heavenly places?
Because He is! Remember, we are in Him! We are one with Him! His life is our life. We are hidden in Him. He is our legal head!
- He lived on our behalf.
- He died on our behalf.
- He rose from the dead on our behalf.
- He reigns in heaven tonight on our behalf.
Jesus is described as “the bread which cometh down from heaven, that a man may eat thereof, and not die” (John 6:50).
Jesus testified Himself in John 8:23: "Ye are from beneath; I am from above: ye are of this world; I am not of this world."
When we partake of Him we partake of the heavenly realm. It is this that gives us our citizenship is in heaven. It is this the causes us to lay up our treasure in heaven. We are no longer earthlings, but heavenly creatures.
Philippians 3:20 tells us that “our citizenship is [now] in heaven.”
Heaven is a different world. It is governed by different rules. It is different priorities. Its focus is the glory of God. Righteousness is everything. Justice prevails. Order is its environment. Peace, joy and rest are what results.
Hebrews 12:22 says (in the present tense), “ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem.”
For Christians, our positional status should more and more become our experiential status, the more we grow in Christ.
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"anothen" means "from the first, the beginning, the top" hence can be used as "from above".
CHRIST has been raised and CHRIST is seated in heaven.
God has given us spiritual life IN HIM through spiritual birth, hence and because His Spirit dwells IN US and we IN HIM whom God has raised from the dead and seated in heaven, we are raised WITH HIM and are seated in heaven WITH HIM.
But in your false theology you have almost brushed Christ aside and have made it all about the spirit of creTED humans - who never ever had eternal life in themselves and never will - instead of all about Christ, and our sharing in HIS resurrection through HIS Spirit who dwells in us.
PS: Nowhere does scripture speak about us being "raised from the grave of our sin". It speaks about the fact that through the quickening of the Spirit of Christ, we have been raised WITH CHRIST who was without sin, from the bodily death which is the wages of sin - because we have been spiritually born of His Spirit.
Your false theology is invented (man-made), and is all about creTED humans and none of it is about Christ. This is why you have this completely back-to-front:
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tailgator
Well-Known Member
I would not assume the two witnesses are martyred for Christ.
They are killed because they torment other people and kill other people.
They do not keep Christs commandments to his disciples and do not die for those commandments. They do not die for a testimony of Christ or for the word of God.
Also
They are killed by the beast that ascends out of the bottomless pit.
Not the beast that came out of the sea.
Where does Scripture tell us that none who are of faith shall be martyred until this period of time you believe shall be one thousand years? Because the thousand years must end before Satan is set free.
Did the thief hear the Word of God? Does not Scripture tell us faith (believing) comes from hearing the Word? Since we who are eternally saved believe through hearing, the thief on the cross had to have heard the Word which is to have part in the first resurrection SPIRITUALLY not physically. That's why Christ tells him "Today you will be with Me in Paradise"! The thief wasn't physically resurrected, but his spirit indeed did go to heaven spiritually alive when he physically died. He partook of the resurrection life of Christ before he died (had faith/believed), so in death he shared resurrected spiritual life with Christ.
Some of this is utter nonsense the fact you have this thief ascending to heaven upon death when Christ Himself didn't even ascend to heaven upon death. Unless you want to propose that the following are all lies.
Matthew 12:40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth
Acts 2:31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
I'm pretty certain that the heart of the earth and hell are not even remotely meaning heaven.
It's too bad some interpreters seem incapable of thinking outside of the box at times. I'm not suggesting they never think outside of the box, I'm only meaning in some cases they apparently don't, otherwise they wouldn't be coming to some of the absurd conclusions they do at times, but would be using Scripture to interpret Scripture instead.
Let's take this thief on the cross, as an example, and let's then pay close attention to what the thief said and what Jesus didn't say.
Luke 23:43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
Revelation 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
Revelation 22:1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
There is obviously a connection here between all of these passages and what the thief said per the following below shows us how they are connected, the fact Christ never corrected him about anything, therefore, there was nothing to be corrected about.
Luke 23:42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
Obviously, kingdom and paradise are meaning the same thing. Obviously, Christ never came into His kingdom upon death, and that the thief said to remember him when He comes into His kingdom. And that Christ then says---Verily I say unto thee To day, shalt thou be with me in paradise--and not this instead--Verily I say unto thee, To day shalt thou be with me in paradise. Or maybe it even could mean the latter but not the way some typically take it to mean. It could simply mean that that very day, the thief's fate was sealed and assured, that when Christ comes into his kingdom in the future, meaning when the NJ that comes down from God out of heaven, the thief will be in paradise with Him as well.
Otherwise we have to assume utter nonsense, such as Christ coming into His kingdom upon death if we take verse 43 to mean that very same day.
Clearly, both Revelation 2:7 and Revelation 22:1-22 identify the paradise meant in Luke 23:43. Therefore, what Jesus said in verse 43 was prophetic in nature and meaning when He bodily returns in the end of this age, that being when He is coming in His kingdom.
Let's take this thief on the cross, as an example, and let's then pay close attention to what the thief said and what Jesus didn't say.
Luke 23:43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
Revelation 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
Revelation 22:1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
There is obviously a connection here between all of these passages and what the thief said per the following below shows us how they are connected, the fact Christ never corrected him about anything, therefore, there was nothing to be corrected about.
Luke 23:42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
Obviously, kingdom and paradise are meaning the same thing. Obviously, Christ never came into His kingdom upon death, and that the thief said to remember him when He comes into His kingdom. And that Christ then says---Verily I say unto thee To day, shalt thou be with me in paradise--and not this instead--Verily I say unto thee, To day shalt thou be with me in paradise. Or maybe it even could mean the latter but not the way some typically take it to mean. It could simply mean that that very day, the thief's fate was sealed and assured, that when Christ comes into his kingdom in the future, meaning when the NJ that comes down from God out of heaven, the thief will be in paradise with Him as well.
Otherwise we have to assume utter nonsense, such as Christ coming into His kingdom upon death if we take verse 43 to mean that very same day.
Clearly, both Revelation 2:7 and Revelation 22:1-22 identify the paradise meant in Luke 23:43. Therefore, what Jesus said in verse 43 was prophetic in nature and meaning when He bodily returns in the end of this age, that being when He is coming in His kingdom.
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tailgator
Well-Known Member
There is an old proverb that goes,
The enemy of my enemy is my friend.
If you notice ,the beast that ascends from the bottomless pit hates the prostitute and makes her desolate and naked.The same beast kills the two witnesses.
The beast from the bottomless pit is the enemy of the prostitute.It is also the enemy of the two witnesses.
God gives the prostitute Babylon the cup of the wine of the wrath of God because Babylon worships the beast from the sea,it's image and she receives its mark.
If you thought the two witnesses were doing good,then why did the prostitute receive the mark of the beast while the two witnesses was with her?
Im just giving you something to think about.
Don't assume the two witnesses are doing good.
Revelation 14
8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
Revelation 16
18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.
19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
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