Is aionion necessarily coequal in duration with aionion (in Mt.25:46)?

FineLinen · Jul 18, 2018

There is no "however"! Our God IS the Saviour of all mankind. PERIOD. I will mention again that the Lord declares "....I will draw all men unto Me." Do you have any remote idea of what the Koine is for draw?

"I will draw, drag off forcefully, impel, pull with power all men unto Me"

"Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon allmen unto justification of life.

For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."

Please note

many= polus and is equal on both sides of the equation.

Polus made sinners.....polus made righteous.

BREAKING GOOD NEWS

Apostle Paul reports that the impact of death, burial, and resurrection of our Lord, Jesus Christ, 2,000 years ago shown to be more, not less, powerful than the disobedience of man He created 4,000 years prior (Romans 5:19)! Christians "horrified" and "offended" by this "heresy!" Furiously argue redemption of all mankind is an "insult to the cross of Christ"... -John Moneypenny-

FineLinen · Jul 18, 2018

mark kennedy said:
Its not an equation, in Adam all die, in Christ all live, apart from Christ you go on to perdition. It's called the gospel.

FineLinen · Jul 18, 2018

mark kennedy said:
Its not an equation, in Adam all die, in Christ all live, apart from Christ you go on to perdition. It's called the gospel.

Dear Mark: I refuse to let your youth and inexperience get in the way, HOWEVER, the Master declares in no uncertain terms He will "draw all mankind" unto Himself! Who are we to believe, the Saviour of all mankind, or the youth who declare "no way"? Hmmmmmmm the little wills, or the Will of all wills Beloved Son?

Apostle Paul reports that the impact of death, burial, and resurrection of our Lord, Jesus Christ, 2,000 years ago shown to be more, not less, powerful than the disobedience of man He created 4,000 years prior (Romans 5:19)! Christians "horrified" and "offended" by this "heresy!" Furiously argue redemption of all mankind is an "insult to the cross of Christ"... -John Moneypenny-

FineLinen · Jul 18, 2018

FineLinen said:
This is your mission should you accept it: trot over to Phil 2 and read of every knee bowing and every tongue confessing the Lordship of Jesus Christ. You will note: this worship is not "at" the Name of all names, but "IN" that lovely Name. Assuming you know what being in the Name entails, please articulate how every being in every dimension of the heavens, the earth, and the underworld are proclaiming this fact. Do you think it is by perfunctory genuflections? Perhaps the Scripture is wrong when it declares no one can declare Him Lord but by the Holy Ghost!

"Perfunctory"=

http://www.dictionary.com/browse/perfunctory?s=t

The word "bow" is selected to denote willing worship, as will be seen by comparison with its use in other settings. It is the word used when Paul "bows" the knee to the Father. (Eph. 3:14).

The seven thousand men whom God reserved for Himself at Carmel had not "bowed the knee to Baal." (Rom. 11:4). They had refused to give this false God willing worship.

When, however, a mockery of worship was accorded Jesus in His trial before Pilate, another word is chosen by the Holy Ghost (Mark 15:19) than that used in the passages that we have quoted, where willing adoration is offered.

Any one who takes the trouble to compare these words in his anxiety to arrive at the truth, will find these points verified. What surprises us, more than anything else in this discussion, is, that so many of God's people show no disposition to get at the truth, and seem to be satisfied with assumption and tradition. -A.E. Saxby-

ClementofA · Jul 18, 2018

mark kennedy said:
Prophecing believer who Christ dismisses as lawless are told, depart from me, I never knew you.

Re "never" (Mt.7:23, etc)...this word appears to occur 16 times in the NT & it seems that it never means anything except "never". It is used of "love never fails" (1 Cor.13:8). It also occurs in Mt.7:23 where Jesus says "I never knew you; depart you from Me, those working lawlessness." Which is such an incredibly lame remark, if Love Omnipotent believed in endless torments. If He believed that such an unspeakably horrific final destiny awaits the wicked, including those He was referring to in Mt.7:23, why didn't He make it clear by telling them that they would "never" be saved and/or He would "never" know them? Would that not have been clear & unambiguous, unlike the words He spoke, & unlike the ambiguous aion & aionios, which often refer to finite duration in ancient Koine Greek? OTOH consider re the use of the word "never":

"Philo saith, “The punishment of the wicked person is, ζην αποθανοντα αει, to live for ever dying, and to be for ever in pains, and griefs, and calamities that never cease..." http://biblehub.com/commentaries/benson/mark/9.htm

Yet Scripture - never - uses such language. Moreover, it speaks of death being abolished, not being "for ever".

Der Alter said:
Do you agree with Vincent that aidios means everlasting?

I think it was a superior word to use relative to the ambiguous aion & aionios, if God was a believer in endless punishment. Moreover, as opposed to aion and aionios (which are often used of finite duration), God had a number of other words & expressions available that would also have better served to express endless punishment, if Love Omnipotent were a believer of such. But He never uses such of eschatological punishment. So the reasonable conclusion is that Love Omnipotent rejected using such words and expressions of a final destiny of endless punishment because He knew better & He rejected the notion that anyone will endure endless punishment. Those words & expresssions are:

1. no end (Lk.1:33)...this expression is used of God's kingdom having "no end". It is never used of anyone's torments or punishment. We never read of anyone receiving torments that will have "no end". This unambiguous phrase, "no end", would have been a superior choice to the ambiguous words aion & aionion, if Love Omnipotent had a belief in endless torments or annihilation. But He rejected its use in expressing such a fate.

2. endless (1 Tim.1:4)...Again if Love Omnipotent believed in endless torments, why didn't He use this word to express it, instead of the ambiguous aion & aionion, which often refer to finite durations in ancient Greek usage?

3. never (Mt.7:23, etc)...this word appears to occur 16 times in the NT & it seems that it never means anything except "never". It is used of "love never fails" (1 Cor.13:8). It also occurs in Mt.7:23 where Jesus says "I never knew you; depart you from Me, those working lawlessness." Which is such an incredibly lame remark, if Love Omnipotent believed in endless torments. If He believed that such an unspeakably horrific final destiny awaits the wicked, including those He was referring to in Mt.7:23, why didn't He make it clear by telling them that they would "never" be saved and/or He would "never" know them? Would that not have been clear & unambiguous, unlike the words He spoke, & unlike the ambiguous aion & aionios, which often refer to finite duration in ancient Koine Greek? OTOH consider re the use of the word "never":

"Philo saith, “The punishment of the wicked person is, ζην αποθανοντα αει, to live for ever dying, and to be for ever in pains, and griefs, and calamities that never cease..." http://biblehub.com/commentaries/benson/mark/9.htm

Yet Scripture - never - uses such language. Moreover, it speaks of death being abolished, not being "for ever".

4. eternal (Rom.1:16; Jude 1:6)...this word, AIDIOS, is used of God's "eternal" power & "eternal" chains that bind until the day of judgement. It is never used of anyone's final destiny. We never read of anyone being tormented for eternal ages. We never read of anyone suffering eternal (AIDIOS) punishment. If Jude believed in endless punishment, he had the perfect opportunity at Jude 1:6 by simply adding that the angels would suffer the judgement of eternal (AIDIOS) punishment or torments. Instead of warning his readers of such a horrificly monstrous fate, as he should have been morally obligated to do if it were a real possibility, instead he conveys the relatively utterly lame & insignificant info that these angelic beings will be kept in chains until judgement day. OTOH, consider:

"Instead of saying with Philo and Josephus, thanaton athanaton, deathless or immortal death; eirgmon aidion, eternal imprisonment; aidion timorion, eternal torment; and thanaton ateleuteton, interminable death, he [Jesus] used aionion kolasin..." http://www.tentmaker.org/books/prevailing/upd3.html

"Nyssa defined the vision of God promised there as "life without end, eternal incorruption, undying beatitude [ten ateleuteton zoen, ten aidion aphtharsian , ten athanaton makarioteta]." ("Christianity and Classical Culture: The Metamorphosis of Natural Theology in ..." By Jaroslav Pelikan, p.165 @): https://books.google.ca/books?id=3V...5DMMQ6AEIODAE#v=onepage&q=ateleuteton&f=false

5. unfading (1 Pet.1:4; 5:4)...Peter uses this word of an endless inheritance reserved in heaven & a crown of glory. It is never used of the endless pain, punishment or torments that anyone will receive. Can it be denied that this would have been a superior word (over aion & aionios) to use to express such a horrific destiny if Love Omnipotent actually had such in store for anyone? Wouldn't He want to express warnings about it in the clearest ways possible?

6. found no place for repentance (Heb.12:17)...is used in Heb.12:17 of the loss of a finite earthly blessing..."he found no place of repentance, although having earnestly sought it with tears". Never is it used regarding those in Gehenna, Hades, the lake of fire, or eschatological punishment. Never do we read of those cast into any "hell" that they will not (or never) find a place of repentance, even though they earnestly seek it with tears. God was quite capable of expressing such in His Holy Scriptures. But rather than give such a warning, as Love Omnipotent should have if such an unbelievably horrific future awaited anyone, instead we are told of the relatively lame loss of a finite earthly blessing. Such a waste of words if endless punishment were really true.

7. In Mt.18:6 is the lame warning of a punishment which is compared to mere drowning, which is nothing compared to being kept alive for the sole purpose of being tortured for all the "endless" ages of eternity that have "no end" & "never" cease. Jesus says it is "better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea". OTOH, if He had been a believer in endless punishment, He could have expressed that by saying it is better for them to have never lived, never been conceived, or that their parents had never known (had sex with) one another. Compare this anti-biblical Jewish view that the Lord Jesus Christ, Love Omnipotent, rejected:

"To every individual is apportioned two shares, one in hell and one in paradise. At death, however, the righteous man's portion in hell is exchanged, so that he has two in heaven, while the reverse is true in the case of sinners (Ḥag. 15a). Hence it would have been better for the latter not to have lived at all (Yeb. 63b)." http://www.jewishencyclopedia.com/articles/6558-gehenna

http://www.tentmaker.org/articles/unique_proof_for_universalism.html

he-man · Jul 19, 2018

ClementofA said:
Re "never" (Mt.7:23, etc)...this word appears to occur 16 times in the NT & it seems that it never means anything except "never". It is used of "love never fails" (1 Cor.13:8). It also occurs in Mt.7:23 where Jesus says "I never knew you; depart you from Me, those working lawlessness."
"To every individual is apportioned two shares, one in hell and one in paradise. At death, however, the righteous man's portion in hell is exchanged, so that he has two in heaven, while the reverse is true in the case of sinners (Ḥag. 15a). Hence it would have been better for the latter not to have lived at all (Yeb. 63b)." http://www.jewishencyclopedia.com/articles/6558-gehenna

At no time
G3763 οὐδέποτεnot even at any time, that is, never at all: - neither at any time, never, nothing at any time

Matthew 7:23 and then will I avow unto them, at no time I knew you. Depart from me, workers of lawlessness.
(ESV) And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’
(ISV) Then I will tell them plainly, 'I never knew you. Get away from me, you who practice evil!'"
(KJV) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
(KJV-BRG) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
(Webster) And then will I profess to them, I never knew you: depart from me, ye that work iniquity.
(YLT) and then I will acknowledge to them, that—I never knew you, depart from me ye who are working lawlessness.
Mat 9:33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was at no time so seen in Israel.
Israel's Disobedience
Jdg 2:1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will at no time break my covenant with you into the eternity [αἰών].

FineLinen · Jul 19, 2018

mark kennedy said:
There is God's permissive and there is God's perfect will. Everything nessacary was provided and refused by the children of perdition. Calvinists know God wants the sinner to repent but certain people choose to pursue lawlessness. Get a clue, God judges us, we don't get to tell him what he should and should not do.

The Jews were exceedingly desirous of getting Paul out of the way; they wanted to kill him. Paul was arrested and forty Jews banded together under a great curse that they would neither eat nor drink until they had killed him. (Acts 23:12). I do not know whether these wicked Jews kept their oath or not, but if they did they starved to death for they never killed the apostle.

They were murderers in the sight of God just as much as though they had committed the deed; but he interfered so that they were unable to carry their wicked purpose into action.

But God did not interfere to prevent cruel Nero from taking Paul's life later on. This illustration shows how God sometimes restrains and sometimes permits evil. He restrains it when he cannot over-rule it to his glory. He permits it when he can so over-rule it. The very night before these forty Jews had formed their murderous intention, the Lord had stood by the apostle and said, "be of good cheer, Paul, for as thou has testified of me in Jerusalem, so must thou bear witness also in Rome" (Acts 23:11). God's word was thus passed to the apostle, assuring him that he had no immediate cause for alarm, and mapping out his future service.

Would God allow forty Jews to thwart his purpose, or cause his word to fail? No, nor forty millions of them. Paul is delivered and God's word comes to pass; as God, himself, says: "My counsel shall stand and I will do all my pleasure" (Isa. 45:10). But now why did not God interfere to save Paul's life from Nero? Because the apostle's work was done then, and he could glorify God in such a death. Paul wrote his second letter to Timothy from a Roman dungeon, while awaiting his execution, in which he exclaims, "I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have kept the faith, I have finished my course, henceforth there is laid up for me a crown of righteousness" (2 Tim. 4:6-8).

Paul's mission was accomplished; hence, God allowed Nero to carry out his wicked purpose; and yet he was no more guilty of the murder of the apostle, than were the forty Jews who were not permitted to carry out their purpose.

Turn to the case of Joseph again. His brethren were determined to kill him, but God "restrained" them. Then they decided to sell him into slavery; this God allowed because he could over-rule it for good. Thus does the wrath of man praise God, and the remainder (what cannot be made to praise him), he restrains.

Man may purpose or determine what he pleases, and as he purposes, so he is judged. "For that he hated knowledge and did not choose the fear of the Lord, therefore shall he eat of the fruit of his own way, and be filled with his own devices" (Prov. I:29, 31). "As a man thinketh in his heart, so is he" (Prov. 23:7), and so will he be judged. But whether he will carry out his thoughts and plans, will depend upon whether God will let him or not; and whether God will let him will depend upon whether he can over-rule it for the good of his creatures and his own praise. If he can, he permits it; if he cannot, he restrains. But whether he permits or restrains the man is equally accountable for his purposes. -A.P. Adams-

FineLinen · Jul 19, 2018

he-man said:
At no time
G3763 οὐδέποτεnot even at any time, that is, never at all: - neither at any time, never, nothing at any time

Matthew 7:23 and then will I avow unto them, at no time I knew you. Depart from me, workers of lawlessness.

https://www.biblegateway.com/passage/?search=Matthew+7&version=KJV

"15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

20 Wherefore by their fruits ye shall know them.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:

25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:

27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

29 For he taught them as one having authority, and not as the scribes."

FineLinen · Jul 19, 2018

Dear he-man: you are engaged in posts with an individual who does his homework (ClementofA). If you do yours, it may be possible to keep up, but F.L will guarantee an outcome not to your satisfaction!

Pneuma3 · Jul 19, 2018

mark kennedy said:
Basically, in Eph 5:21 we are told to submit ourselves one to another in the fear of the Lord. The verse that follow, husbands to their wives, wives to their husband etc. They all have one verb in common, submit, that defines the context. Romans 5:1 defines being in Christ as the result of faith in Christ. All in Adam die, in Christ all live, and all others perish in the fires of perdition.

You certainly can't ignore this crucial principle of faith in Romans of all places. That's the trouble with this sort of thing, it has a emotional surface appeal but ignores the gospel, the context and all essential doctrine.

And what is the gospel.

Jesus Christ is the saviour of all men, specially of those that believe.
And we do not ignore faith, we just know that every knee shall bow and tongue confess that Jesus Christ is lord to the glory of God the Father.

Thus all will have faith, all will believe.

he-man · Jul 19, 2018

FineLinen said:
https://www.biblegateway.com/passage/?search=Matthew+7&version=KJV
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:[/QUOTE]21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Mat 7:23 And then will I profess unto them, I [G1605 ἐκπλήσσω not even at any time] knew you: depart from me, ye that work iniquity. Strong's G1605 ἐκπλήσσω From G3761 and G4218; not even at any time, that is, never at all: - neither at any time, never, nothing at any time..

26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand

ClementofA · Jul 19, 2018

he-man said:
At no time
G3763 οὐδέποτεnot even at any time, that is, never at all: - neither at any time, never, nothing at any time

Matthew 7:23 and then will I avow unto them, at no time I knew you. Depart from me, workers of lawlessness.
(ESV) And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’
(ISV) Then I will tell them plainly, 'I never knew you. Get away from me, you who practice evil!'"
(KJV) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
(KJV-BRG) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
(Webster) And then will I profess to them, I never knew you: depart from me, ye that work iniquity.
(YLT) and then I will acknowledge to them, that—I never knew you, depart from me ye who are working lawlessness.
Mat 9:33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was at no time so seen in Israel.
Israel's Disobedience
Jdg 2:1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will at no time break my covenant with you into the eternity [αἰών].

Do you have a point, he-man? You post a lot of posts with nothing but Scriptures, but seldom discuss anything or respond to replies to your posts commenting on what you posted.

If Jesus wished to express endless punishment, then He would have used expressions such as "endless", "no end" & "never be saved" as per:

http://www.city-data.com/forum/chri...scripture-expresses-endless-duration-not.html

ENDLESSNESS not applied to eschatological PUNISHMENT in Scripture:

https://www.christianforums.com/thr...-will-not-change.8070705/page-2#post-72885429
https://www.christianforums.com/thr...-instituted-it-will-not-change.8070705/page-2

Examples of aionios as a finite duration in Koine Greek:

https://www.christianforums.com/threads/two-questions.8069145/page-4#post-72837159
http://www.city-data.com/forum/christianity/2931562-does-aionios-always-mean-eternal-ancient.html

Jesus didn't use the best words & expressions to describe endlessness in regards to punishment, because He didn't believe in endless punishment:

https://www.christianforums.com/thr...-a-universalism.8070242/page-14#post-72882151

http://www.tentmaker.org/articles/unique_proof_for_universalism.html

he-man · Jul 20, 2018

ClementofA said:
Do you have a point, he-man? You post a lot of posts with nothing but Scriptures, but seldom discuss anything or respond to replies to your posts commenting on what you posted.

If Jesus wished to express endless punishment, then He would have used expressions such as "endless", "no end" & "never be saved" as per:

Huh?
You do not seem to know the difference between punishment and penalty and Justice:
2 Peter 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;
Revelation 16:9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.

Revelation 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

Deuteronomy 32:4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.

Psalms 7:9 Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

Proverbs 21:15 It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.

Hos 14:9 Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.

Why do you test God?
Matthew 13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,

Romans 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

Proverbs 16:4 The LORD hath made all things for himself: yea, even the wicked for the day of evil.

Isaiah 64:8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.
Jeremiah 18:6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.

Cannot I do with you as this potter? - Have I not a right to do with a people whom I have created as reason and justice may require? If they do not answer my intentions, may I not reject and destroy them; and act as this potter, make a new vessel out of that which at first did not succeed in his hands? [CLARKE]

behold, as the clay is in the potter's hand; and he can form and fashion it as he pleases, and it is not in the power of the clay to resist and hinder him: [GILL]

ClementofA · Jul 20, 2018

he-man said:
Huh?

Is English not a language you are familiar with, he-man? I asked:

"Do you have a point, he-man? You post a lot of posts with nothing but Scriptures, but seldom discuss anything or respond to replies to your posts commenting on what you posted."

Your post appears to have nothing to do with my comments.

Anyone can spam a bunch of Scriptures in many posts. That isn't discussion, but these are discussion boards.

ClementofA · Jul 20, 2018

Here's some more questions for you, he-man:

Questions Without Answers

The questions were written by A. C. Thomas and appeared in a book by E. H. Lake, entitled "The Key to Truth".
Now the Questions:
1. As we are required to love our enemies, may we not safely infer that God loves His enemies? (Matt. 5:44)
2. If God loves His enemies, will He punish them more than will be for their good?
3. Would endless punishment be for the good of any being?
4. As God loves His friends, if He loves His enemies also, are not all mankind the objects of His love?
5. If God loves those only who love Him, what better is He than the sinner? (Luke 6:32-33)
6. As "love thinketh no evil," can God design the ultimate evil of a single soul? (1 Cor. 13:5)
7. As "love worketh no ill," can God inflict, or cause, or allow to be inflicted, an endless ill? (Rom. 13:10)
8. As we are forbidden to be overcome by evil, can we safely suppose that God will be overcome by evil? (Rom. 12:21)
9. Would not the infliction of endless punishment prove that God HAD been overcome by evil?
10. If man does wrong in returning evil for evil, would not God do wrong if He was to do the same?
11. Would not endless punishment be the return of evil for evil?
12. As we are commanded "to overcome evil with good," may we not safely infer that God will do the same? (Rom. 12:21)
13. Would the infliction of endless punishment be overcoming evil with good?
14. If God hates the sinner, does the sinner do wrong in hating Him?
15. Is God a changeable being? (James 1:17)
16. If God loves His enemies now, will he not always love them?
17. Is it just for God to be "kind to the evil and unthankful," in their present life? (Luke 6:35)
18. Would it be unjust for God to be kind to all men in a future state?
19. If all men justly deserve endless punishment, will not those who are saved, be saved unjustly?
20. If God "will by no means clear the guilty," by what means can just punishment be evaded? (Ex. 34:7)
21. As no man can measure endless punishment to his neighbor, will endless punishment be measured to him? (Luke 4:38)
22. Would it be merciful in God to inflict endless punishment? -- that is, merciful to the sufferer?
23. Can that be just which is not merciful?
24. Do not cruelty and injustice go hand in hand?
25. Can that be merciful which is not just?
26. Does divine justice demand the infliction of pain from which mercy recoils?
27. Does divine mercy require any thing that justice refuses to grant?
28. If the demands of divine justice are opposed to the requirements of mercy, is not God divided against Himself?
29. If the requirements of mercy are opposed to the demands of the justice of God, can His kingdom stand? -- (Mark 3:24)
30. If the justice and mercy of God are any way opposed, do they "keep the unity of the spirit in the bonds of peace?'
31. If justice and mercy are opposed to their requirements can Deity be a just God and a Savior? -- (Isaiah 14:21)
32. If "a God all mercy is a God unjust," would not a God all justice be a God unmerciful?
33. Is there any such thing in God as unjust mercy, or unmerciful justice?
34. Is there any such thing in God as just cruelty, or merciful injustice?
35. If you had sufficient power would you not deliver all men from sin?
36. Are you more merciful than the God Who made you?
37. 'Can a woman forget her sucking child?'
38. Is the Creator of human sympathy less benevolent than the creature?
39. If God WOULD save all men, but CANNOT, is He infinite in power?
40. If God CAN save all men, but WILL NOT, is He infinite in goodness?
41. Does God DESIRE the salvation of all men? (1 Tim. 2:3-4)
42. As God is righteous, must not the desire for universal salvation be a RIGHTEOUS desire?
43. Is it true, that "the desire of the righteous shall be granted?" -- (Prov. 10:24)
44. Did God design universal salvation when He created man?
45. Will God carry His original design into execution?
46. Can finite man frustrate the purposes of the Almighty?
47. Is every individual under obligation to be thankful for his existence?
48. Will this obligation eternally continue?
49. Can any one be thankful for that which, on the whole, is not a blessing?
50. If any one be rendered endlessly miserable, will he be still under obligation to thank God for existence?
51. Would endless misery benefit the Almighty, as the INFLICTOR?
52. Would endless misery benefit the saints, as SPECTATORS?
53. Would endless misery benefit the sinner, as the SUFFERER?
54. If endless punishment be the "wages of sin," could the sinner ever receive payment in full? (Rom. 6:23)
55. As man is a finite being, can he commit an infinite sin?
56. If man cannot commit an infinite sin, can he deserve endless punishment?
57. If one sin be infinite, can a million be any more?
58. If ONE sin be NOT infinite, can a million of sins amount to an infinite sin?
59. If sin be infinite, can one sin be greater than the other?
60. If sin be infinite, can it be true that, "where sin abounded grace did MUCH MORE abound?" --(Rom. 5:20)
61. If sin be infinite, can it ever be finished or brought to an end?
62. If ONE sin deserves an eternity of punishment, how much punishment will TEN sins deserve?
63. Do you ardently DESIRE the salvation of all men?
64. Is it true that God "openeth his hand and satisfieth the desire of every living thing?" -- (Ps. 145:16)
65. Do you fervently PRAY for the salvation of all men? (1 Tim. 2:1)
66. Do you pray in FAITH, nothing doubting? (James 1:6)
67. Are you aware, "that whatsoever is not of faith is sin?" -- (Rom 14:23)
68. Would God require us to pray for all men, and to pray in faith, unless He intends all men should be saved?
69. If you believe endless misery to be the truth of God, why should you desire and pray that it may prove false?
70. Can the pleasure of the Almighty be contrary to his determinate will?
71. Would the infliction of endless misery afford pleasure to the Deity?
72. Can God be glorified by that which gives Him no pleasure?
73. As Jesus "tasted death for every man," can it be true that "the pleasure of the Lord shall prosper in his hands," if a part are never saved? (Heb. 2:9)
74. If God "declares the end from the beginning," can the final destiny of mankind be contrary to His will?
75. Can endless misery be brought about contrary to the GOOD PLEASURE of the Almighty?
76. Can God WILL anything contrary to His knowledge?
77. Did God know when He created man, that a part of His creatures would be endlessly miserable?
78. If God, when He created, did not know the result of creation, is He infinite in knowledge?
79. Power is the ability to do: is knowledge simply the ability to know?
80. If God knew when He created man, that some would be eternally wretched, did He not will this to be their doom?
81. If God willed the endless misery of a part of His creatures, why is it said that "he will have all men to be saved?" -- (1 Tim. 2:4)
82. If the Scriptures should testify, that God "will have all men to be damned," could we safely infer that a part might be saved?
83. If the Scriptures testify, that God "will have all men to be saved," can we safely infer that a part may be damned?
84. If God made an endless hell before He created man, did He know there would be any use for it?
85. If God knew there would be use for an endless hell, must He not have created some men for endless misery?
86. If God made an endless hell, was it included in the works which He pronounced "very good?" -- (Gen. 1:31)
87. If there be an endless hell, and it was not made before the creation of men, when was it made?
88. If there be a personal devil, who made him?
89. Can there be any such thing as sin in heaven?
90. If there was sin in heaven, many not sin be committed there again?
91. If an angel of light became a devil, was not Paul in error, when he said Satan is transformed into an angel of light? -- (2 Cor 11:14)
92. As sin presupposes temptation of some sort, who tempted a holy angel to sin?
93. If an angel could sin without a devil to tempt him, may we not sin without a devil to tempt us?
94. If a holy angel was tempted to sin by surrounding evil, is heaven a holy place?
95. If an angel was tempted by evil passions, could he have been holy?
96. If an angel became a devil by sinning, was Adam's the original sin?
97. If Adam became mortal (that is, subject to death,) by sinning, must he not have been created immortal?
98. If Adam had been created immortal, could he ever have died?
99. If Adam sinned without inheriting total depravity, why should inborn depravity be assigned as the cause of our sins?
100. Would there be any more impropriety in imputing MY sins to Adam, than in imputing HIS sins to ME?

continued next post...

ClementofA · Jul 20, 2018

101. If men are totally depraved by nature, must not children be so likewise?
102. If children be totally depraved, is it true, that "of such is the kingdom of heaven?" -- (Mark 10:14)
103. Men are to be washed from their sins. If they are totally depraved, what is there to wash?
104. If evil men and seducers "wax worse and worse," (2 Tim. 3:13), can they be totally depraved at first?
105. If human reason be "carnal and delusive," why did Jehovah say, "come now and let us REASON together?" -- (Isa. 1:18)
106. If reason be delusive, why should some folks reason against the use of reason?
107. Can an effect exist without a cause sufficiently powerful to produce it?
108. If "we love God because he first loved us," is it true that we must first love HIM before He will love us?
109. If "we love God because he first loved us," is it not plain that He loved US when we did not love HIM?
110. If God loved US when we did not love HIM, is not our love to Him the EFFECT (and not the CAUSE) of His love to US?
111. Was it consistent with divine justice, to love us, when we did not love Him?
112. If God once loved us, will not that love eternally continue?
113. If the love of God is the cause which produces love in man, can anger and wrath produce the same effect?
114. Is it the revealed will of God that all men should be saved?
115. Can God will all men to be saved, knowing that a part will be forever lost?
116. If God has two wills, why is double-mindedness condemned in the Scriptures?
117. If God has two wills, why does the Bible say, "He is of one mind?"
118. If God has a secret will, how did you gain a knowledge of it?
119. Can that be a secret which has been revealed?
120. If God revealed His secret will to "the saints," why should they reveal it to "the wicked?"
121. If God under any circumstances, wills the endless misery of a human soul, in what does He differ from Satan?
122. Can Jesus Christ be the Savior of any more than He actually saves?
123. Can Jesus be "the Savior of the world," (1 John 4:14), if the world is not saved by him?
124. Is Christ, in any sense, the Savior of unbelievers?
125. If Christ be in no sense the Savior of unbelievers, why are unbelievers called upon to believe in Christ as their Savior?
126. If unbelievers are not called upon to believe in Christ as their Savior, what are they to believe?
127. Must not the thing to be believed, be true before it is believed?
128. Must not the thing to be believed continue to be true, whether it be believed or disbelieved?
129. "What if some did not believe? Shall their unbelief make the faith, [or faithfulness] of God of none effect?" -- (Rom. 3:3)
130. Is it true that "God hath concluded all in unbelief that he might have mercy on all?" -- (Rom 9:32)
131. Can God be "especially the Savior of them who believe," unless He be actually the Savior of all? -- (1 Tim. 4:10)
132. If belief and good works in this life, be essential to eternal salvation in the next, can infants be saved?
133. Can the good actions of finite man merit an infinite reward?
134. Can the evil actions of finite man merit infinite punishment?
135. If men are saved by works, is salvation of grace?
136. If one man is saved by grace, why should not all be saved in like manner?
137. Is God a partial being?
138. Can the faith of the Partialists be based in the wisdom that is "full of mercy and good fruits, without partiality?" -- (James 3:17)
139. Can sufficient provision be made for the salvation of all men, if some men are never saved?
140. Must not sufficient provision be sufficient to subdue the will of the creature?
141. Is there any other way to determine the sufficiency of the means employed, than by the accomplishment of the end designed?
142. Does not the law of God require all men to love him supremely, and their neighbors as themselves?
143. Is it true, that "not one jot or tittle of this law shall pass till all be fulfilled?" -- (Matt. 5:18)
144. Does not justice require of us the fulfilment of the law of God?
145. Will not justice be eternally violated, if the law of God be not universally fulfilled?
146. Can they fulfil the law of love who are rendered eternally miserable?
147. Can justice require the obedience of the sinner, and at the same time require his eternal disobedience?
148. If whoso "offereth praise glorifieth God," (Ps. 1:23), can He be glorified by those who have no cause to praise Him?
149. If any one be rendered eternally miserable, can he have any cause to praise His Maker?
150. Will God ever place some of his creatures in such a situation they cannot praise him?
151. Do you believe that endless punishment would manifest the glory of God?
152. Can you rejoice in the hope of the glory of God?
153. Would not the salvation of half of mankind glorify God more than the salvation of one-fourth?
154. Would not the salvation of nine-tenths of mankind glorify God more than the salvation of one-half?
155. Can we give "glory to God in the highest," without believing in the salvation of all men?
156. If "all have sinned, and (thus) come short of the glory of God," (Rom. 3:23), would eternal sinning mend the matter?
157. Shall "every tongue confess that Jesus Christ is Lord to the glory of God the Father?" -- (Philippians 2:11)
158. Is endless misery "good tidings of great joy which shall be to all people?"
159. Could man be endlessly miserable without being endlessly a sinner?
160. If sin exist eternally, can it be true that Christ was to finish the transgression, and to make and end of sin? -- (Dan. 9:34)
161. As Jesus gave himself a ransom for all men, can he ever "see the travail of his soul and be satisfied," if endless misery be true?
162. Do you hope that endless misery is true?
163. Is "faith the substance (or foundation) of things hoped for?" -- (Heb. 11:1)
164. If endless misery be not a thing hoped for, can it be a part of the Christian faith?
165. Is it certain that one soul will be eternally lost?
166. Is it certain that one soul will be saved?
167. Is it certain that all will not be damned?
168. Is it certain that all will not be saved?
169. Can that be certain which is not decreed?
170. If it be certain that one soul will be saved, must there not be a decree concerning the salvation of a definite number?
171. If the number of the saved be definitely fixed, must not the number of the damned be equally definite?
172. If there be no certainty in relation to the final destiny of man, is not salvation a work of chance?
173. What better is chance than Atheism?
174. If God knew, when he created, what the end of each soul would be, is not that end as certain as if it was decreed?
175. Is not the merciful man always merciful to his beast?
176. Will not the merciful God be always as merciful to His creatures, as the merciful man is to his beast?
177. Is it true that the "tender mercies of the Lord are over all his works?" -- (Ps. 145:9)
178. Is it true that the Almighty is without variableness, or the shadow of turning?
179. Would there be any tender mercy in the infliction of endless misery?
180. Are the tender mercies of the Lord like unto the tender mercies of the wicked which are cruel?
181. If God is not the Father of sinners, why should sinners pray, saying, "Our Father, forgive us our trespasses?"
182. "Have we not all one Father? Hath not one God created us?" -- (Mal. 2:10)
183. If God be the Father of all men, will He do less for His children than earthly parents would do for theirs?
184. Is it true that God punishes us "for our profit, that we might be partakers of his holiness?" -- (Heb. 12:11)
185. Would endless punishment be for our profit?
186. Would endless punishment "yield the peaceable fruits of righteousness unto them who are exercised thereby?"
187. Is there an afterward to eternity? -- (Heb. 7:14)
188. Can any doctrine be too good to be true?
189. Will God contend forever and be always wroth? -- (Isa. 62:16)
190. Will the Lord cast off forever? -- (Lam. 3:31-33)
191. Can he be a Christian who worships the Lord through fear of the devil?
192. Can he be a Christian who affirms that if he believed in the salvation of all men, he would not worship God?
193. Can he be a Christian who inquires, "if all men are to be saved, what use is there in being virtuous?"
194. Some persons say, that if they did not believe in endless punishment, they would take their fill of sin. How much sin would it take to fill a Christian?
195. If "the goodness of God leadeth to repentance," why should His eternal wrath be preached to sinners?
196. If "the goodness of God leadeth to repentance," why should it not be supposed that repentance leadeth to the goodness of God?
197. If "the goodness of God leadeth to repentance," are not the impenitent the objects of His goodness?
198. Is not the goodness of God co-extensive and co-eternal with His wisdom and power?
199. As the wisdom of God can never change to folly, nor His power to weakness, will His goodness ever change to hatred?
200. Can Deity be universally and eternally good, if endless misery be true for a single soul?
201. If all men deserve endless punishment, would it not be right for God to inflict it?
202. "Shall not the Judge of all the earth do right?"
203. If it would be right for God to punish all men eternally, would it not be wrong for Him hot to do it?
204. As the infliction of endless misery would be returning evil for evil, would it be right for Deity to inflict it?
205. If the return of evil for evil be right in Deity, would it not be equally right in man?
206. As "fear hath torment," and true religion is happiness, can fear produce true religion?
207. As "perfect love casteth out fear," will not fear cast out perfect love?
208. Can fear imbue the soul with perfect love?
209. Must not they who "believe and tremble," be possessed of the faith of devils?
210. Does the belief of endless misery cause the believer to "rejoice with joy unspeakable and full of glory?" -- (1 Pet. 1:8)
211. Can a belief of any thing short of universal salvation, fill the soul with "joy and peace?"
212. Will not the devil and all his works be destroyed? -- (Heb. 2:14; 1 John 3:8)
213. Will not death, the last enemy, be swallowed up in victory and destroyed? -- (Isa. 25:6-8; 1 Cor. 15:26-54)

https://tentmaker.org/forum/discuss...the-hard-copy-ur-library-of-rodger-tutt/2075/

he-man · Jul 20, 2018

ClementofA said:
Here's some more questions for you, he-man:Questions Without Answers
88. If there be a personal devil, who made him?

he-man · Jul 20, 2018

Aint no personel devil.
“The living are conscious that they will die; but as for the dead, they are conscious of nothing at all.” (NWT)
“A live dog is better off than a dead lion. For the living are conscious that they will die; but as for the dead, they are conscious of nothing at all, neither do they anymore have wages, because the remembrance of them has been forgotten.” (Ecclesiastes 9:4, 5)
1Thessalonians 4:14 For if we believe that Yahshua died and rose again, even so Yahweh will bring with Him those who sleep in Yahshua
The first thing you have needs to understand is that no man prior to Jesus Christ has ever went to Heaven.

John 3:13
And no man hath ascended up to heaven, but he that came down from heaven, [even] the Son of man which is in heaven.
While in the 10 references we have just examined hades refers to the grave or the realm of the dead, in the parable of the rich man and Lazarus it denotes the place of punishment for the ungodly (Luke 16:23).

FineLinen · Jul 20, 2018

ClementofA said:
Here's some more questions for you, he-man:

Questions Without Answers

The questions were written by A. C. Thomas and appeared in a book by E. H. Lake, entitled "The Key to Truth".
Now the Questions:
1. As we are required to love our enemies, may we not safely infer that God loves His enemies? (Matt. 5:44)
2. If God loves His enemies, will He punish them more than will be for their good?
3. Would endless punishment be for the good of any being?
4. As God loves His friends, if He loves His enemies also, are not all mankind the objects of His love?
5. If God loves those only who love Him, what better is He than the sinner? (Luke 6:32-33)
6. As "love thinketh no evil," can God design the ultimate evil of a single soul? (1 Cor. 13:5)
7. As "love worketh no ill," can God inflict, or cause, or allow to be inflicted, an endless ill? (Rom. 13:10)
8. As we are forbidden to be overcome by evil, can we safely suppose that God will be overcome by evil? (Rom. 12:21)
9. Would not the infliction of endless punishment prove that God HAD been overcome by evil?
10. If man does wrong in returning evil for evil, would not God do wrong if He was to do the same?
11. Would not endless punishment be the return of evil for evil?
12. As we are commanded "to overcome evil with good," may we not safely infer that God will do the same? (Rom. 12:21)
13. Would the infliction of endless punishment be overcoming evil with good?
14. If God hates the sinner, does the sinner do wrong in hating Him?
15. Is God a changeable being? (James 1:17)
16. If God loves His enemies now, will he not always love them?
17. Is it just for God to be "kind to the evil and unthankful," in their present life? (Luke 6:35)
18. Would it be unjust for God to be kind to all men in a future state?
19. If all men justly deserve endless punishment, will not those who are saved, be saved unjustly?
20. If God "will by no means clear the guilty," by what means can just punishment be evaded? (Ex. 34:7)
21. As no man can measure endless punishment to his neighbor, will endless punishment be measured to him? (Luke 4:38)
22. Would it be merciful in God to inflict endless punishment? -- that is, merciful to the sufferer?
23. Can that be just which is not merciful?
24. Do not cruelty and injustice go hand in hand?
25. Can that be merciful which is not just?
26. Does divine justice demand the infliction of pain from which mercy recoils?
27. Does divine mercy require any thing that justice refuses to grant?
28. If the demands of divine justice are opposed to the requirements of mercy, is not God divided against Himself?
29. If the requirements of mercy are opposed to the demands of the justice of God, can His kingdom stand? -- (Mark 3:24)
30. If the justice and mercy of God are any way opposed, do they "keep the unity of the spirit in the bonds of peace?'
31. If justice and mercy are opposed to their requirements can Deity be a just God and a Savior? -- (Isaiah 14:21)
32. If "a God all mercy is a God unjust," would not a God all justice be a God unmerciful?
33. Is there any such thing in God as unjust mercy, or unmerciful justice?
34. Is there any such thing in God as just cruelty, or merciful injustice?
35. If you had sufficient power would you not deliver all men from sin?
36. Are you more merciful than the God Who made you?
37. 'Can a woman forget her sucking child?'
38. Is the Creator of human sympathy less benevolent than the creature?
39. If God WOULD save all men, but CANNOT, is He infinite in power?
40. If God CAN save all men, but WILL NOT, is He infinite in goodness?
41. Does God DESIRE the salvation of all men? (1 Tim. 2:3-4)
42. As God is righteous, must not the desire for universal salvation be a RIGHTEOUS desire?
43. Is it true, that "the desire of the righteous shall be granted?" -- (Prov. 10:24)
44. Did God design universal salvation when He created man?
45. Will God carry His original design into execution?
46. Can finite man frustrate the purposes of the Almighty?
47. Is every individual under obligation to be thankful for his existence?
48. Will this obligation eternally continue?
49. Can any one be thankful for that which, on the whole, is not a blessing?
50. If any one be rendered endlessly miserable, will he be still under obligation to thank God for existence?
51. Would endless misery benefit the Almighty, as the INFLICTOR?
52. Would endless misery benefit the saints, as SPECTATORS?
53. Would endless misery benefit the sinner, as the SUFFERER?
54. If endless punishment be the "wages of sin," could the sinner ever receive payment in full? (Rom. 6:23)
55. As man is a finite being, can he commit an infinite sin?
56. If man cannot commit an infinite sin, can he deserve endless punishment?
57. If one sin be infinite, can a million be any more?
58. If ONE sin be NOT infinite, can a million of sins amount to an infinite sin?
59. If sin be infinite, can one sin be greater than the other?
60. If sin be infinite, can it be true that, "where sin abounded grace did MUCH MORE abound?" --(Rom. 5:20)
61. If sin be infinite, can it ever be finished or brought to an end?
62. If ONE sin deserves an eternity of punishment, how much punishment will TEN sins deserve?
63. Do you ardently DESIRE the salvation of all men?
64. Is it true that God "openeth his hand and satisfieth the desire of every living thing?" -- (Ps. 145:16)
65. Do you fervently PRAY for the salvation of all men? (1 Tim. 2:1)
66. Do you pray in FAITH, nothing doubting? (James 1:6)
67. Are you aware, "that whatsoever is not of faith is sin?" -- (Rom 14:23)
68. Would God require us to pray for all men, and to pray in faith, unless He intends all men should be saved?
69. If you believe endless misery to be the truth of God, why should you desire and pray that it may prove false?
70. Can the pleasure of the Almighty be contrary to his determinate will?
71. Would the infliction of endless misery afford pleasure to the Deity?
72. Can God be glorified by that which gives Him no pleasure?
73. As Jesus "tasted death for every man," can it be true that "the pleasure of the Lord shall prosper in his hands," if a part are never saved? (Heb. 2:9)
74. If God "declares the end from the beginning," can the final destiny of mankind be contrary to His will?
75. Can endless misery be brought about contrary to the GOOD PLEASURE of the Almighty?
76. Can God WILL anything contrary to His knowledge?
77. Did God know when He created man, that a part of His creatures would be endlessly miserable?
78. If God, when He created, did not know the result of creation, is He infinite in knowledge?
79. Power is the ability to do: is knowledge simply the ability to know?
80. If God knew when He created man, that some would be eternally wretched, did He not will this to be their doom?
81. If God willed the endless misery of a part of His creatures, why is it said that "he will have all men to be saved?" -- (1 Tim. 2:4)
82. If the Scriptures should testify, that God "will have all men to be damned," could we safely infer that a part might be saved?
83. If the Scriptures testify, that God "will have all men to be saved," can we safely infer that a part may be damned?
84. If God made an endless hell before He created man, did He know there would be any use for it?
85. If God knew there would be use for an endless hell, must He not have created some men for endless misery?
86. If God made an endless hell, was it included in the works which He pronounced "very good?" -- (Gen. 1:31)
87. If there be an endless hell, and it was not made before the creation of men, when was it made?
88. If there be a personal devil, who made him?
89. Can there be any such thing as sin in heaven?
90. If there was sin in heaven, many not sin be committed there again?
91. If an angel of light became a devil, was not Paul in error, when he said Satan is transformed into an angel of light? -- (2 Cor 11:14)
92. As sin presupposes temptation of some sort, who tempted a holy angel to sin?
93. If an angel could sin without a devil to tempt him, may we not sin without a devil to tempt us?
94. If a holy angel was tempted to sin by surrounding evil, is heaven a holy place?
95. If an angel was tempted by evil passions, could he have been holy?
96. If an angel became a devil by sinning, was Adam's the original sin?
97. If Adam became mortal (that is, subject to death,) by sinning, must he not have been created immortal?
98. If Adam had been created immortal, could he ever have died?
99. If Adam sinned without inheriting total depravity, why should inborn depravity be assigned as the cause of our sins?
100. Would there be any more impropriety in imputing MY sins to Adam, than in imputing HIS sins to ME?

continued next post...

My friend: Surely you do not expect he-man to answer one of these questions! His scope is limited with a capital L.

My brother I am taking the liberty to place the list over on a couple of other threads. Perhaps there are wiser individuals than he-man who will take a stab at a couple. We shall not hold our breath but perhaps!

FineLinen · Jul 20, 2018

ClementofA said:
Is English not a language you are familiar with, he-man? I asked:

"Do you have a point, he-man? You post a lot of posts with nothing but Scriptures, but seldom discuss anything or respond to replies to your posts commenting on what you posted."

Your post appears to have nothing to do with my comments.

Anyone can spam a bunch of Scriptures in many posts. That isn't discussion, but these are discussion boards.

They are colored Scriptures! Does this not count? Surely you do not expect he-man to make comments, surely not!

Is aionion necessarily coequal in duration with aionion (in Mt.25:46)?

Senior Veteran

Senior Veteran

Senior Veteran

Senior Veteran

Well-Known Member

he-man

Senior Veteran

Senior Veteran

Senior Veteran

Well-Known Member

he-man

Well-Known Member

he-man

Well-Known Member

Well-Known Member

Well-Known Member

he-man

he-man

Senior Veteran

Senior Veteran

Similar threads