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Originally posted by windword
Originally posted by adjensen
Originally posted by windword
What did Jesus mean in this cryptic statement about Heaven being under attack?
Matthew 11
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
The kingdom of heaven, Jesus' ministry on earth, was under attack, would continue to be, and violence would overwhelm it (Christ's death on the cross.)
So you believe that when Jesus referred to the "Kingdom of Heaven" he was referring to his ministry, here on Earth, during his lifetime. Therefore, in your opinion, the violence he spoke of was actual human violence, fighting against his ministry, not an actual heavenly war between angels and demons.
How is this "new covenant" described in the Old Testament?
19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
No offense, but I don't trust the words of Paul. He had an agenda, he was manipulative, in my opinion, and was eager to push his religion and his ideology on the resurrection of theology.
And have you considered the possibility that reincarnation is an Eastern concept, not a Jewish one? Wait, yes, you have, because I call you on it repeatedly, but you've never been able to demonstrate instances in the Bible to support your belief.
Bearing in mind that reincarnation was an unknown (or at least alien) concept to the Jews, we can determine that Jesus isn't saying that it's Elijah, reincarnated, because he'd have to very carefully explain that, and he doesn't. He just says "if it's okay with you guys, John is the one prophesied in Malachi."
That is a very clear explanation, which supports the angel's declaration in Luke 1, John's denial of being Elijah, and the fact that, during the transfiguration, two of John's former disciples saw Elijah face to face and didn't say "Hey! It's John, nice to see your head back on!"
Look, I've asked you directly to show passages in the Hebrew Bible that support reincarnation as a tenet of the Jewish faith.
I'm tired of your games of ignoring those requests, and deflecting with completely irrelevant questions.
The Jews were firmly attached to Torah as the basis of their beliefs. If support for reincarnation isn't in there, it didn't exist, no matter how many "oh, don't you think they were influenced by Egypt?" claims you might make.
Jesus reiterated adherence to the Law, so by extension, Christianity has no basis for accepting reincarnation.
So, once again, where is it?
The principle in the eventual resurrection of the dead is a fundamental belief in Judaism, based on numerous souses "Those who are born are destined to die, and those who died are destined to live" Ethics of the Fathers, 4:22.
Woe be unto you, ungodly men, which have forsaken the law of the most high God: for if you increase it shall be to your destruction. And if you be born, you shall be born to a curse. Ecclesiasticus 41:8-9, KJV, 1611 Edition, Apocrypha
Originally posted by Akragon
reply to post by adjensen
Look, I've asked you directly to show passages in the Hebrew Bible that support reincarnation as a tenet of the Jewish faith.
Look...
You didn't answer the question...
The Jews were firmly attached to Torah as the basis of their beliefs. If support for reincarnation isn't in there, it didn't exist, no matter how many "oh, don't you think they were influenced by Egypt?" claims you might make.
Just because its not mentioned in the Torah doesn't mean it doesn't exist...
So, once again, where is it?
Heres a great one...
Once again, deflection
That demonstrates ignorance of Judaism. Yes, if it isn't mentioned in Torah, it wasn't their belief. Period. They didn't inscribe things on door frames and tote little boxes on their foreheads and left arms for no reason, you know.
Yes, hooray, another example of the Pharisaical doctrine of resurrection, thanks for that.
I am indebted to David Bivin for his presentation of the link between Micah 2:13 and Matt. 11:12. Many years ago I read his book, Understanding The Difficult Words of Jesus (Austin, TX: Center for Judaic-Christian Studies, 1984), in which he presented that connection. In his revised edition (2001, pp. 84-87), he states that John the Baptist was the Breaker or Poretz, and that Jesus was the King that came through the opening that John made. This he understood from a rabbinic teaching on Micah 2:13 which he himself states actually went against what the Scripture seemed to be saying. He writes, 'the 'breach-maker' and the king are, of course, the same person, but in the rabbinic interpretation...they are two different persons' (p. 86).
That we must reject the rabbinic interpretation and adhere to the obvious Scriptural one is seen from the fact that v. 13 is a Hebraic parallelism; stating the same thing twice, but in different ways. The first part of v. 13 has the 'Breach-maker' going out of the sheep-fold before the sheep. The second part has the King (Yeshua) passing before them, saying that it is the Lord (Yeshua). We know too that 'Poretz' or Breach-maker, is an ancient biblical name for King Messiah. Also, no one entered the Kingdom of Yeshua till after His Death and Resurrection.
Yeshua Himself says that the Torah and the Prophets were proclaimed till John but that with John, the Kingdom was now being proclaimed and many were seeking to find out more about it or to be part of it. John's role was not to make the opening in the Heavenly Fence but to point the Jewish people to the One who would. As such, John came in the Spirit of Elijah to prepare the way for the King of Israel, not to make the breach in the Heavenly Barrier. John was the Messenger sent to prepare the Way for Yeshua (Is. 40:3, Mal. 4:5-6), but John was not the Poretz, the Breaker. Yeshua Himself says that the least in the Kingdom of Heaven is greater than John, so John cannot be seen as being included in this conceptual picture. John dies but no one enters the Kingdom until Yeshua's Death and Resurrection.
The Shepherd (Poretz-Breaker), has made the way for His Flock. This dramatically demonstrates the problem in accepting rabbinic interpretation of Scripture, over Scripture itself. Sometimes rabbinic interpretation can be very helpful. But to swallow everything the Rabbis have proclaimed is to find oneself renouncing Messiah.
Those who tried to escaped from the beleaguered city were taken by the Roman soldiers, whipped and tortured and then crucified alive before the walls of the city. Crucifixion beams sprang up one after the other into a forest of thousands of crucified bodies. Attacking Roman soldiers came upon of a group of about 6 000 women and children who had sought refuge in a part of the outer temple ground. They simply set the cloister on fire and burned the 6 000 souls to death.
Look, I've asked you directly to show passages in the Hebrew Bible that support reincarnation as a tenet of the Jewish faith. I'm tired of your games of ignoring those requests, and deflecting with completely irrelevant questions.
reply to post by windword
So what was the purpose of their resurrections, a few extra years?
Originally posted by Akragon
reply to post by adjensen
But is he actually Elijah? No, he directly denied it.
Do you not believe Jesus would know better then john?
Yes perhaps john denied being Elijah... but have you considered the possiblity that he did not know who he was in a previous life just like 99% of the people in the world?
Jesus said specifically he was Elijah... He didn't say he was "in the spirit of Elijah"... He said he IS elijah...
11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this IS Elias, which was for to come.
That isn't what resurrection is -- it is the creation of an incorruptible physical form. If you needed your old body, someone who died in a fire, but was otherwise holy, couldn't be resurrected, right?
I hate to get between the bodies in a lovers' quarrel, but does something have to be in the Old Testament for Hebrews to have believed in it?
Very few people know that the Kingdom of God and the Kingdom of Heaven are exactly equivalent, with no difference in meaning. Only Matthew uses the title Kingdom of Heaven, as the table below reveals. Below, in the left hand column, is every instance where the phrase "kingdom of heaven" occurs in the New Testament. As you can see, this phrase is unique to Matthew. Nowhere else in the Bible does the phrase "kingdom of heaven" occur. In the right hand column are those instances where parallel passages exist outside of Matthew.
If Jesus spoke of the Gospel of the Kingdom of God and made this the key for an intelligent reception of himself and his message, what is the Kingdom of God/Kingdom of Heaven? The Kingdom of God was a phrase well known to Jesus and his audience. The Kingdom of God was the national hope of Israel. It had been described in detail in the books of the Hebrew prophets (the Old Testament — actually "the Hebrew Bible").
Jesus did not play verbal games with his audience. He did not come into Galilee calling for repentance and belief in the Gospel about the Kingdom (Mark 1:14, 15) intending his audience to misunderstand his words! Common sense and honesty dictate that Jesus expected the audience to know what the Kingdom of God was. Jesus did not define the Kingdom. There was no need to do this. The Kingdom of God meant "God’s revolutionary Government" to be inaugurated by the promised Messiah on a renewed earth. (The Kingdom of God/Kingdom of Heaven certainly did not mean a realm of disembodied post-mortem spirits in Heaven.) The Kingdom of God was a future event, and a very spectacular one. It spelled destruction for the wicked and joy and endless life for the true followers of the Messiah: