Michael S. Heiser
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- Pg 85-87 DISCIPLES CONFESS AND ACCEPT GOD'S FORGIVENESS Does the following interpretation have any legs to stand on - regarding 1 John 1 applying to the gnostic unbeliever? v6. "If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth." (NET) (my observation - The believer can not walk in darkness because he has the light of life within him (John 8:12) 1 John 1:6 focus is gnostic unbeliever); lying and not practicing the truth (my observation - connects "practicing" in the sense of practicing law or medicine, and truth being Jesus - John 14:6 The unbeliever may attempt to practice the truth but does not possess the credential of "the Light of Life in them / Christ in them to do so) v7. clear focus on believer v8. "If we say we have no sin, we are deceiving ourselves and the truth is not in us" (NASB) (my observation - a believer has acknowledged their need for a saviour and would not claim "No Sin", whereas the gnostic unbeliever did or does claim "No Sin" and the truth (Jesus) is not in them. v9. (my observation - If the gnostic unbeliever confesses their sins of unbelief, He is faithful and righteous to forgive / cleanse ALL unrighteousness.) v10. (my observation - again the believer would not say I have not sinned - and is already covered by v7 above. However, the gnostic unbeliever, sticking to their gnostic claim of No Sin, make HIM a liar, and HIS word is not present) Please don't take this as disagreement with how you have characterized the "Disciples Confess Sin and Accept God's Forgiveness", certainly the believer who confesses their sin (as a believer) will be forgiven, but in retrospect has already been forgiven as a consequence of "Belief" not "behavior". A characteristic of the balance of 1 John seems to some how link observed mis-behavior (which is seen), to incomplete belief (which is not seen) that should be motivating/reflecting Christ like behavior. I'm 67, and grew up with "short accounts" theology which as a hammer was heard as "If you don't confess, he won't forgive or cleanse - don't forget one cause God doesn't have amnesia". Logos software has helped to see the pronoun "we" used 20 times in chapter 1, only once has manuscript support - all other translation occurrences could use the pronoun "one" to assist interpretation. Again, does this interpretation have any legs to stand on? Mike S - Wauseon, OHWhat Does God Want?One of the things a disciple has to come to grips with as soon as their journey of following Jesus begins is that they will fail. None of us is sinless like Jesus (2 Cor 5:21; 1 Pet 2:21–22; 1 John 3:5), nor can we hope to be. The Bible is clear on this point. The disciples sinned (Mark 14:30, 68, 72). One of them, John, wrote later in life: But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of
- I'm really confused here. I'm in chapter 5, but have had to rewind to understand your premise on The Divine Council. You are clear in this section in Chapter two to delineate distinct differences between Sons of God, Watchers, and Angels. Yet, later in chapter 4, you quote 2nd Peter and Jude, and you translate the Greek "Angelos" as "Sons of God," and then draw upon Enoch (1 Enoch, believe) as a source. I thought Angels (Hebrew Malak) were messengers, and Sons of God (roughly ben elohim) were not angels. Can you help me understand. Are angels, watchers, and sons of God interchangeable?Supernatural: What the Bible Teaches about the Unseen World—And Why It MattersThe sons of God are also decision makers. We know from 1 Kings 22 (and many other passages) that God’s business involved interacting with human history. When God decided it was time for wicked Ahab to die, he left it up to his council to decide how that would happen.
- I've never heard an explanation on this topic. I was wondering if you have ever addressed it or have any thoughts? As a combat veteran, I know how human war works; death, injury, tactics, supply, POW'S, chain of command, etc. The Archangel Michael dare not rebuke Satan; Daniel's angel fighting the princes of Greece (geographical), etc. The spirit world was created eternal and the Bible doesn't teach annihilation. Eternal life would not be eternal life if at some point it was annulled. Apparently angles cannot be killed, hurt or wounded as with flesh. So, how is spirit vs. spirit warfare conducted? Wrestling, delaying, obstructing, hindering?
- But the war in heaven described there is associated with the birth of the messiah (Rev. 12:4–5, 10 LEB): Heiser, M. S. (2015). Supernatural: What the Bible Teaches about the Unseen World—And Why It Matters. (D. Lambert, Ed.) (p. 37). Bellingham, WA: Lexham Press. Being a military combat veteran, I'm familiar with how we humans wage war; death, injury and force. To keep this short; if the angels with eternal life cannot be annihilated, mortally wounded or hurt; how is spiritual battle conducted? As with the case of Daniel's angel leaving to fight Persia and Greece, and the coming war in Heaven?
- Would like to get your thoughts on something? It seems clear the False Prophet commands humans to build and fashion the "Image of the Beast." Therefore I assume it must be robotic, computerized, mechanical no doubt with artificial intelligence (AI). Something akin to Nebuchadnezzar's statue. We know demons and fallen angels can posses humans and animals, some are geographically localized. All the above just to ask, "do you think machines with artificial intelligence can be demonically possessed"? As with the coming image of the Beast??
- "It makes sense that God would be the only one creating humans. The divine beings of his council don’t have that kind of power. But that produces another oddity. In Genesis 1:27, humans are created in God’s image (“God created humankind in his image,” LEB, emphasis added). What happened to “our image” from verse 26? Actually, nothing. The exchange between “our image” and “his image” in Genesis 1:26–27 reveals something fascinating. God’s statement—“Let us make humankind in our image”—means that he and the ones he’s speaking to share something in common. Whatever that is, humans will also share it once God creates them. Not only are we like God in some way, but we are also like the divine beings of his council. Heiser, M. S. (2015). Supernatural: What the Bible Teaches about the Unseen World—And Why It Matters. (D. Lambert, Ed.) (p. 29). Bellingham, WA: Lexham Press. I am not entirely convinced by this argument. It seems to me that this clearly points to a trinitarian conception very early on in the Bible. Let us make...God makes His statement of intent. In the v.27 God created humankind in His image. Which is what He said He was going to do. The Same God who made mankind in His image, is the same God who said let us make humankind in our image. We see a similar statement by the Lord in Isaiah 6:8..."the Lord said, who will go for Us?" Have I presented this clearly?Supernatural: What the Bible Teaches about the Unseen World—And Why It MattersIt makes sense that God would be the only one creating humans. The divine beings of his council don’t have that kind of power. But that produces another oddity. In Genesis 1:27, humans are created in God’s image (“God created humankind in his image,” LEB, emphasis added). What happened to “our image” from verse 26? Actually, nothing. The exchange between “our image” and “his image” in Genesis 1:26–27 reveals something fascinating. God’s statement—“Let us make humankind in our image”—means that he
- If Genesis 3:1 isn't talking about a literal serpent why does Scripture describe it as more cunning than any beast of the field? Is it not because the serpent was one of the beast of the field? Or does beast of the field have a hidden meaning?
- In Chap 4 of “Unseen Realm” you note that Elohim refers to divine beings and not human. Fair enough. In Psa 82 God is judging the Elohim for sinful behavior. In Psa 89:5 these Elohim are addresses as “holy ones קָדוֹשׁ/saints suggesting they are not sinners worthy of the judgment they are receiving in Psa 82. You don’t address this in the book. Can you elaborate?
- The question is "Isn't everything predestined"? Yes to my understanding God knows everything concerning every move we make. 1 Sam. 23.
- God knows all things, however, knowing does not mean He causes it to happen. In 2 Kings 3:27 the King of Moab sacrificed his son. Read the preceding verses: God tells Israel they would defeat the Moabites, that didn't happen--why? Because the Israelites chose to leave when they saw the King of Moab sacrifice his son to the Moabite god. God didn't lie, God was willing to give them the victory, however, because of fear they chose to leave and not finish the battle. In predestination, they would have won that battle but they didn't. Through obedience, trust and belief is when we make the correct decisions and receive the promises God has given us. God knows what will happen, but He does not cause these things to happen.
- AGREED! Well said. God foreknows what will happen - He is sovereign - HOWEVER, events he allows in human history (i.e. the holocaust) due to human sin, were not His action, but that of allowed human sin which will ultimately be seen as helping shape the final outcome He has sovereignly determined. (Zech 12, 14 Revelation 19, 20, 21) and Jesus’ pronouncements in Mat 24)
- But that doesn't necessarily mean every move is pre-destined or pre-determined. We have free will. I see no conflict in G-d knowing what we will do, and Him giving us the utter freedom to do it.
- But there is an OT analogy to the dove descending upon Jesus, and a very obvious one - far more obvious than a stretched gematria. In Genesis 8, the dove's only resting place was to be found on the ark - the very vehicle of man's salvation.BI101 Introducing Biblical Interpretation: Contexts and ResourcesThere’s no sort of OT point of analogy that they could look at and say, “Oh, well, that happen because of this thing that happened in the OT,” or “That happened because of this OT statement.” There’s nothing like that.