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It's ironic how "mercy" is all over the scriptures for the living but somehow it is presumed to disappear in the afterlife even though His mercy endures to the ages of the ages - ironically just as long as His punishments do.
Well you must be reading a different bible or your definition of mercy is different from mine because it is clear "God judgeth the righteous, and GOD is angry with the wicked every day." (Psalm 7:11). God shows His mercy on us; the believers and unbelievers evidenced by us still being here as He provides food, clothing, shelter, sun, stable ground etc.... "Godsends the rain for the righteous and the unrighteous alike" (Matthew 5:45)
Question since you believe that one can repent in the afterlife which you have no scripture to support other than the ones you assume do, what is the "lamb book of life" who is in it and what if your name is not in it. Could we safely presume anyone whose name is written in this book was “saved before the foundation of the world”? If all are saved then why have this book? Where is scripture that man will have a change of heart in death when they didn't in life when the bible clearly speaks man is at enmity with God.
The parable of the Rich man and Lazarus from Jesus Himself. Witnessing of the Scriptures is sufficient for salvation for those who believe it, and no other revelation will bring about salvation to those who do not.
(Luke 16:31) 31 “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead."
Now magically they will believe even when Jesus Himself said, they won't. Tell me what power in the universe will perform such a feat when God Himself says, it is not possible?
29But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation
the word damnation is krisis
sentence of condemnation, damnatory judgment, condemnation and punishment
So, in a respect, it is eternal Judgment..in that the Judgment issues into damnation, punishment..
punishment that never ceases..as in matt 25:
And these shall go away intoeverlastingpunishment: but the righteous into life eternal.
You need to stop quoting Matthew 25:46 to defend your belief in eternal damnation. Christ spoke of "aionios kolasis" (and notice: NOT krisis). What is meant by Christ's words then is: age-lasting/age-abiding correction/chastisement.
From the Concordant Literal Version:
Quote:
46 And these shall be coming away into chastening eonian, yet the just into life eonian.
And in Rotherham's Emphasized Bible it is more correctly translated as "age-lasting correction" as opposed to punishment in the sense of eternal damnation.
On the note of the blasphemy of the Holy Spirit, it should be noted that Jesus said that THOSE MEN (in the original Greek) will not have forgiveness (that is, he was speaking to the Pharisees). Second off, and more importantly, it says they will not have forgiveness until times age-abiding and because they have committed and an age-abiding sin. This is nothing eternal. This excerpt by Thomas Allin should one find interesting:
Quote:
On a question involving the interpretation of a phrase, drawn from a language still living in their day, it is most important to note the attitude of most Fathers towards this sin. "The notion," says BINGHAM, "that most of the antients had of the sin against the Holy Ghost, was not that it was absolutely unpardonable, but that men were to be punished for it both in this world and in the next, unless they truly repented of it." - vol. ii. 921 So ATHANASIUS says of this sin, "If they repent they may obtain pardon, for there is no sin unpardonable with God to them who truly repent." - De comm. essent. So S. CHRYSOSTOM, "We know that this sin was forgiven to some that repented of it." * * What is then the than meaning of it? That it is a sin less capable of forgiveness than all others, - Hom. xlii. in S. Matt. xii. So VICTOR of Antioch - Comm. in S. Marc. iii., S. AMBROSE - De penit. ii .4, &c. And so DIONYSIUS (Syrus), as late as the tenth century, says: "Many, who did blaspheme. against the Holy Ghost, afterwards repented, and obtained pardon," - translated from a Syriac MSS. (Dubl. 1762.) Two points are very noteworthy; (I.) that these Fathers did not believe any sin to be in itself unpardonable, (II.) that they did not believe the phrases eis ton aiona or aionios, to mean in strictness "never," or "everlasting," as our version renders them. And so nobody will press the similar phrase as to the iniquity of Eli's house not being purged for ever - 1 Sam. iii. 14, to mean that it was literally unpardonable.
You need to stop quoting Matthew 25:46 to defend your belief in eternal damnation. Christ spoke of "aionios kolasis" (and notice: NOT krisis). What is meant by Christ's words then is: age-lasting/age-abiding correction/chastisement.
From the Concordant Literal Version:
Quote:
46 And these shall be coming away into chastening eonian, yet the just into life eonian.
And in Rotherham's Emphasized Bible it is more correctly translated as "age-lasting correction" as opposed to punishment in the sense of eternal damnation.
On the note of the blasphemy of the Holy Spirit, it should be noted that Jesus said that THOSE MEN (in the original Greek) will not have forgiveness (that is, he was speaking to the Pharisees). Second off, and more importantly, it says they will not have forgiveness until times age-abiding and because they have committed and an age-abiding sin. This is nothing eternal. This excerpt by Thomas Allin should one find interesting:
Quote:
On a question involving the interpretation of a phrase, drawn from a language still living in their day, it is most important to note the attitude of most Fathers towards this sin. "The notion," says BINGHAM, "that most of the antients had of the sin against the Holy Ghost, was not that it was absolutely unpardonable, but that men were to be punished for it both in this world and in the next, unless they truly repented of it." - vol. ii. 921 So ATHANASIUS says of this sin, "If they repent they may obtain pardon, for there is no sin unpardonable with God to them who truly repent." - De comm. essent. So S. CHRYSOSTOM, "We know that this sin was forgiven to some that repented of it." * * What is then the than meaning of it? That it is a sin less capable of forgiveness than all others, - Hom. xlii. in S. Matt. xii. So VICTOR of Antioch - Comm. in S. Marc. iii., S. AMBROSE - De penit. ii .4, &c. And so DIONYSIUS (Syrus), as late as the tenth century, says: "Many, who did blaspheme. against the Holy Ghost, afterwards repented, and obtained pardon," - translated from a Syriac MSS. (Dubl. 1762.) Two points are very noteworthy; (I.) that these Fathers did not believe any sin to be in itself unpardonable, (II.) that they did not believe the phrases eis ton aiona or aionios, to mean in strictness "never," or "everlasting," as our version renders them. And so nobody will press the similar phrase as to the iniquity of Eli's house not being purged for ever - 1 Sam. iii. 14, to mean that it was literally unpardonable.
God bless!
31Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32Fill ye up then the measure of your fathers. 33Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
God is unwilling to save some men, the seed of the serpent...gen 3:
15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel
Jesus had this to say to some of them Matt 23:
31Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.
32Fill ye up then the measure of your fathers. 33Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Fill ye up in the greek is an imperative, so jesus was commanding them to continue in their evil course of behaviour, in order to be punished for it, he then says, how can you escape the damnation of hell..now it is absurd to think that Jesus christ wanted these men saved..
Its the exact opposite, He desired their damnation in hell, who can deny this ?
__________________
I can deny it, because through case building we can pretty much come to whatever conclusion we like. You can deny that Jesus will accomplish his purpose 100% if I built a case for it.
What I will believe is that God is Love and that man is accountable for what he does, but Gods love will not fail to bring all to repentance and God is not limited to any frame of time that man imposes.
If you deny that, it is your right, I am sharing what I believe.
Sure you deny truth, thats Gods will for you, you cannot do otherwise..
I deny what you wrote, which cannot be asserted undeniably as Gods truth. You shared what you believe, I shared what I believe, we both could be in denial of Gods truth, if thats Gods will, we will not do otherwise.
In the meantime, I will enjoy the freedom of my denial, thank you.
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