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The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." [ 246 ] Paul could not be clearer, Christians must not be fellow-partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny."
One view was that the end of the world would see all the believers brought up to join the Kingdom of Heaven. The other view was that the end times would have God come down to directly rule Earth, and the chosen people would then be given dominion over the entire world. [3] Hill does not see the two verses referring to different things.
the God of Abraham and Sarah chose a covenant people to bless all families of the earth. Hearing their cry, God delivered the children of Israel from the house of bondage. Loving us still, God makes us heirs with Christ of the covenant. Like a mother who will not forsake her nursing child, like a father who runs to welcome the prodigal home ...
St Paul, instead, speaks of God's great plan and says: "even as he (God) chose us in him [Christ] before the foundation of the world, that we should be holy and blameless before him" (Eph 1:4). And he was speaking about all of us. At the centre of the divine plan is Christ in whom God shows his Face, in accord with the favour of his will.
The phenomenological-true believer view: The warnings are given to true believers who can genuinely commit the sin. [112] [111] The covenant community view: The warnings concern the rejection of a covenant community by God when the community as a whole turns away from God's will, rather than individual believers. [113] [111]
Take the salvation of Agent A. God knows that if He were to place A in circumstances C, then A would freely choose to believe in Christ. So God actualizes the world where C occurs, and then A freely believes. God still retains a measure of His divine providence because He actualizes the world in which A freely chooses.
This group, while small, had a wide influence and some of their ideas were embraced by some Jewish communities at the time of Christ. [5] Luke 6:20 simply has "blessed are the poor"; that Matthew adds "in spirit" is seen to be of great consequence. The phrase does not appear in the Old Testament, but Psalm 34:18 comes close. [6]
For Paul, riches mainly denotes the character and activity of God and Christ – spiritual blessings and/of salvation – (e.g., Romans 2:4; Romans 9:23; 2 Corinthians 8:9; Ephesians 1:7–18; Ephesians 2:4–7) although he occasionally refers to typical Jewish piety and Greco-Roman moral teachings of the time, such as generosity (Romans 12:8 ...