Featured Romans 5:1

As you calvinists continue to say, but then I do not expect any different from that quarter. You do not like it when I post scripture that points out your error so you attack the one that posts rather than deal with your misapplication of scripture.

 

You say the same things all the time and yet refuse to acknowledge the truths of scripture. Sad really how your calvinist blinders have kept you from the truth. You continue to trust in your philosophy and I will continue to trust in the bible.

You just do not like it when I point out your errors.

 

You assert false things about me regarding scripture. It is one of your crutches. You claim a philosophy of free will that the Bible never expresses. Yet, you have plucked individual verses, out of context, as your attempt to prop up your philosophy. You have never trusted wholly in the Bible. If you did, you would abandon your humanism and your lifting up of man while attempting to tear down God. Every person reads your words and sees your deceptive twisting of the Bible to prop up your humanism. It is clear that the Apostles and Jesus would have opposed you to your face.

 

Van I agree that those in Luk 10:29 & 16:15 are declaring themselves righteous. But context matters, Luk 7:29-30 shows the contrast between those that repent and those that do not. Those that were baptized by John were declaring that God was just in His judgement of them. They were not justifying themselves but rather God.
The Pharisees on the other hand rejected this baptism and considered themselves justified through their keeping of the law.

 

Many of the calvinists on here have been quite open in they rejection of the scripture I post. If you have a problem with the scriptures then perhaps you should rethink your theology. Your the one that has to read into scripture what you need to find for support of your errant view.
We will continue to disagree as long as you do not trust scripture but rather your philosophy.

 

Gill on: Colossians 1:9

For this cause we also
Not merely for their love to the apostle, and the rest that were with him; which sense is too much contracted, and carries some appearance of meanness and selfishness; but because of their faith in Christ, their love to all the saints, and the good hope they had of eternal happiness; and because they had heard the Gospel, and truly knew it, and sincerely professed it: therefore,

since the day we heard [it], do not cease to pray for you, and to
desire;
which shows that the apostles prayed without ceasing; not that they were every moment praying, without intermission, but that they were frequent and constant every day at the throne of grace; and as often as they were there, they were mindful of these Colossians, even ever since they heard of their reception of the Gospel, of their profession of it, and of the fruit it brought forth in them; and in their petitions "prayed" and "desired", earnestly and importunately entreated God on their behalf:

that ye might he filled with the knowledge of his will;
the will "of God", as the Syriac version reads it, by which is meant, not the secret will of God, according to the counsel of which he does all things in nature, providence, and grace, but his revealed will; and that either as it is signified in the law, which declares the good, and perfect, and acceptable will of God, relating to what he would have done, or avoided by his creatures; or rather, as it is exhibited in the Gospel, which contains the will of God respecting the salvation of his chosen ones; as that it is his will that Christ should obtain eternal redemption for them, to do which he voluntarily substituted himself in their room, came into this world, and has accomplished it; and that all those that are redeemed by Christ should be regenerated by the Spirit; and that whoever sees the Son, and believes in him, should not perish, but have everlasting life; as also, that all those whom he has chosen in Christ, and given to him, and he has redeemed by his blood, and who are sanctified by his Spirit, none of them should be lost, but that they should be all saved with an everlasting salvation. Now the apostle does, not pray that they might have a "knowledge" of this will of God, for some knowledge of it they had already; they had heard of the hope laid up in heaven, in the truth of the word of the Gospel; they had not only had the external, revelation, and had heard the Gospel outwardly preached, but they had known truly the grace of God; and therefore what he asks for is, that they might be "filled" with the knowledge of it; which supposes that they had knowledge, but it was not full and complete; it was imperfect, as is the knowledge of the best of saints in this life; and that they might have a larger measure of it, and such a fulness of it as they were capable of in the present state, and not such an one as the saints will have in heaven, when they shall know even as they are known. He adds,

in all wisdom and spiritual understanding;
his meaning is, that they might be led into all the wisdom of God, which is so largely displayed in the revelation of his will concerning the salvation of his people, which is made in the Gospel; which is the manifold wisdom of God, wherein he has abounded in all wisdom and prudence; and contains such a scheme of things, so wisely contrived and formed, that angels desire to look into it; and that they might have a "spiritual understanding" of the mysteries of grace, without which they cannot be discerned to spiritual advantage, nor indeed without the spirit of wisdom and revelation in the knowledge of them: and the Ethiopic version renders it, by "the prudence of the Holy Ghost": who searches the deep things of God, and reveals them to the saints, and improves and increases their spiritual and experimental knowledge of them, which is what is here intended.

 

Gill on
Colossians 1:9

For this cause we also
Not merely for their love to the apostle, and the rest that were with him; which sense is too much contracted, and carries some appearance of meanness and selfishness; but because of their faith in Christ, their love to all the saints, and the good hope they had of eternal happiness; and because they had heard the Gospel, and truly knew it, and sincerely professed it: therefore,

since the day we heard [it], do not cease to pray for you, and to
desire;
which shows that the apostles prayed without ceasing; not that they were every moment praying, without intermission, but that they were frequent and constant every day at the throne of grace; and as often as they were there, they were mindful of these Colossians, even ever since they heard of their reception of the Gospel, of their profession of it, and of the fruit it brought forth in them; and in their petitions "prayed" and "desired", earnestly and importunately entreated God on their behalf:

that ye might he filled with the knowledge of his will;
the will "of God", as the Syriac version reads it, by which is meant, not the secret will of God, according to the counsel of which he does all things in nature, providence, and grace, but his revealed will; and that either as it is signified in the law, which declares the good, and perfect, and acceptable will of God, relating to what he would have done, or avoided by his creatures; or rather, as it is exhibited in the Gospel, which contains the will of God respecting the salvation of his chosen ones; as that it is his will that Christ should obtain eternal redemption for them, to do which he voluntarily substituted himself in their room, came into this world, and has accomplished it; and that all those that are redeemed by Christ should be regenerated by the Spirit; and that whoever sees the Son, and believes in him, should not perish, but have everlasting life; as also, that all those whom he has chosen in Christ, and given to him, and he has redeemed by his blood, and who are sanctified by his Spirit, none of them should be lost, but that they should be all saved with an everlasting salvation. Now the apostle does, not pray that they might have a "knowledge" of this will of God, for some knowledge of it they had already; they had heard of the hope laid up in heaven, in the truth of the word of the Gospel; they had not only had the external, revelation, and had heard the Gospel outwardly preached, but they had known truly the grace of God; and therefore what he asks for is, that they might be "filled" with the knowledge of it; which supposes that they had knowledge, but it was not full and complete; it was imperfect, as is the knowledge of the best of saints in this life; and that they might have a larger measure of it, and such a fulness of it as they were capable of in the present state, and not such an one as the saints will have in heaven, when they shall know even as they are known. He adds,

in all wisdom and spiritual understanding;
his meaning is, that they might be led into all the wisdom of God, which is so largely displayed in the revelation of his will concerning the salvation of his people, which is made in the Gospel; which is the manifold wisdom of God, wherein he has abounded in all wisdom and prudence; and contains such a scheme of things, so wisely contrived and formed, that angels desire to look into it; and that they might have a "spiritual understanding" of the mysteries of grace, without which they cannot be discerned to spiritual advantage, nor indeed without the spirit of wisdom and revelation in the knowledge of them: and the Ethiopic version renders it, by "the prudence of the Holy Ghost": who searches the deep things of God, and reveals them to the saints, and improves and increases their spiritual and experimental knowledge of them, which is what is here intended.

 

Well since I do not agree with the errant theology that Gill held to why would I take the time to read what he has said.

I do appreciate that you pray for me as I for all of you. The continued increase of my understanding of scripture is something that I desire. Far to many people seem willing to follow the philosophy of a man rather than the bible.

 

Your whole view is man-made philosophy, Silverhair. Look in the mirror sometime.

 

I have gone, verse by verse, through your passages and shown you how you are wrong. You simply reject context and hold to your pretext where you misuse a prooftext to your shame.
You disagree with me precisely because you reject the context of scripture in favor of your humanist philosophy.

 

When you keep throwing your errant view at me and I reject it for what it is why do you get upset. I have pointed out to you a number of times that your view is wrong and yet you cling to it. I have questioned your constant misuse of scripture but you still persist in doing so.
You disagree with what I have said because you want to hold on to your man-made philosophy. How many times have I said you must trust the scriptures and not your altered version of them.
I have asked you to show where the context of the verses that I post do not agree with the verses I post. You have not done so because the context supports the verses and you know that.
Do you think posting 15 or 20 verses and highlighting a few words or parts of a verse, as you quite often do, so as to support your out of context comments really helps your view?

 

It is not me interpreting the text, I just read what it says and do not add to or change the text or meaning of the words. I do not agree with Austin errant view or rewriting of the text.

 

Silverhair, you have no biblical evidence. Your words are empty.

 

He uses eisegesis to state his philosophy.

 

Just the bible, which you seem to reject. But that is your hill to die on.