Jesus What Do I Do - Proven Way

What Did Jesus Do?

In every way, the table serves as his altar. Jesus Seminar co-founder John Dominic Crossan makes a compelling argument that Jesus’ table manners were possibly the most radical feature of his life—that Jesus’ table manners opened the way to his heavenly morals—in the book, The Jesus Seminar. Crossan sees Jesus as a member of a Mediterranean Jewish peasant society, a culture defined by clan and cohort, in which who eats with whom determines who stands where and for what reasons. As a result, the manner Jesus continually breaks the standards of “commensality” when it comes to eating would have surprised his contemporaries.

In his most famous quote, which is still surprising to even the most religious Jew or Muslim, he says, “What goes into a man’s mouth does not make him dirty; it is what comes out of his mouth that causes him to be unclean.” Jesus isn’t a hedonist or an epicurean, but he’s also not an ascetic, as seen by the fact that he feeds the crowds rather than advising them on how to live without food.

The other element of Jesus’ message, a harsh and even vindictive prophesy of a final judgment and a large-scale damnation, might appear to be at odds with the laid-back egalitarianism of the wide road and the open table to a modern reader.

If the end is close, why are so many wise words being spoken?

The idea that a later, maybe “unpersonified,” corpus of Hellenized wisdom literature was placed onto an older story of a Jewish messianic prophet has been put up by certain scholars.

But among charismatic prophets, it is typical to see a single figure who “projects” two personae at the same time, or in close succession, each one gloomy and one dreamy, and this is a regular occurrence.

African-American community leaders prior to the civil-rights movement, for example, were called upon to serve as both prophets and political agitators to an oppressed and persecuted people in a manner not unlike from that of the historical Jesus (and all the other forgotten zealots and rabbis whom the first-century Jewish historian Josephus names and sighs over).

Malcolm X was the prototypical contemporary apocalyptic prophet-politician, plainly advocating murder and a religion of millennial vengeance, all fueled by a set of cult beliefs—a hovering U.F.O., a bizarre racial myth—that fueled his whole political career and career of his followers.
His martyrdom earned him the moniker “prophet of hatred,” and within three decades of his death—roughly the time span that separates the Gospels from Jesus—he could find himself on the cover of a liberal humanist magazine such as this one.
(As if to demonstrate this point, just this week came news of chapters from Haley’s “Autobiography” that had been withheld because they “showed too much of my father’s humanity,” according to Malcolm’s daughter.
Although there is a genuine and immutable difference between what may be termed narrative facts and statement-making truths—between what makes believable, if broad, sense in a story and what is necessary for a close-knit philosophical argument—the distinction is not insignificant.

While the concept that the ring of power should be delivered to two undersized amateurs to toss into a volcano in the very heart of the enemy’s camp makes solid and sober sense in Tolkien, it would be surprising if such a premise were used as the basis for the Middle Earth Military Academy’s curriculum.

In Mark, Jesus’ divinity develops without ever needing to be explained intellectually, and it does so without ever needing to be explained.
This is a narrative of self-discovery: he doesn’t know who he is at first, and then he begins to believe that he knows, and then he begins to question, and in anguish and glory, he dies and is recognized.
However, as a statement under consideration, it imposes unbearable requirements on logic.
As a result, we get the Jesus depicted in the Book of John, unlike others who don’t.
A lamb whose throat has not been slit and which has not bled is not much of an offering, to put it mildly.
However, this is ruled out by the entire force of the Jewish concept of deity, which is omnipresent and omniscient, capable of knowing and seeing everything.
You’ll find that the more you think about it, the more amazing, or bizarre, it gets.
To some extent, therefore, the lengthy history of early Church councils that attempted to transform fairy tales into theology is a history of people walking out of a movie puzzled and looking for someone else to explain what just happened.
What was at stake in the seemingly absurd wars over the Arian heresy—the question of whether Jesus the Son shared an essence with God the Father or merely a substance—that consumed the Western world during the second and third centuries is explained by Jenkins.

In the same way that Sean Connery and Daniel Craig are two different faces of the same role, or in the same way that James Bond and Ian Fleming are two different authors of the same creation, was Jesus one with God in the same way that Sean Connery and Daniel Craig are two different authors of the same creation?

Individuals debated in this manner because they were members of social organizations such as cities, schools, clans, and networks, in which words are displayed on flags and pennants: who promised to whom was inextricably bound up with who said what in what language.
There has long been an effort to separate inspiration from intolerance, nice Jesus from nasty Jesus, and this has been going on for centuries.
The intelligent Jesus is a brother of the shrewd Christ, and the two are related.
Pullman, a writer of tremendous skill and passion, as seen in his wonderful children’s fantasies, considers the betrayal of Jesus by his brother Christ to be a fundamental betrayal of mankind on the part of the Christ.
Pullman’s book, on the other hand, is not solely polemical; he also retells the parables and acts in a lucid simplicity that removes the Pauline barnacles from his characters.
You’re interested in knowing who they are, right?
All of the research, however, seems to agree on one thing: Paul’s heavenly Christ appeared first, while Jesus the wise teacher appeared later.
Its intractability contributes to the intoxicating effect of believing.
The two continue to speak, and the fact that they are two is what differentiates the religion and provides it with its discursive dynamism.
W.
Auden, the best-known Christian poet of the twentieth century, and William Empson, the greatest anti-Christian polemicist of the same century, were precise contemporaries, close friends, and virtually completely interchangeable Englishmen in their roles as slovenly social types.

Empson emerged as the most outspoken critic of a morality reduced to “keeping the taboos imposed by an infinite malignity” during the same period, beginning in the fatal nineteen-forties, in which the reintroduction of human sacrifice as a sacred principle left the believer with “no sense either of personal honour or of the public good.” The difference here is that where Auden saw a good Christ, Empson saw a terrible Christ.) That cry can still be heard above and beyond the words.

The most important thing is still the passion.

Despite the fact that he is leading a rebellion against Rome that is not really a rebellion, it does not really leave any room for retreat, Jesus appears to have an inkling of the situation in which he finds himself, and some part of his soul does not want to be a part of it: “Abba, Father, everything is possible for you.

When the victim was undressed, it was done so in order to rob him of dignity.
(As an example of how horrific it was, Josephus writes that he asked the Roman authorities to remove three of his companions off the cross after they had spent hours on it; just one of them survived.) The victim’s legs were fractured, causing him to pass away in a blaze of agony.
It was terrible, and it was always there.
His imagination conjures a man being nailed to a cross, shouts of pain, two partner crosses in view, and suddenly we crane out to see two hundred crosses and two hundred victims: we are at the beginning of the tale, the execution of Jewish rebels in 4 B.C., and not the end of the story.

However, Jesus’ cry of desolation—”My God, my God, why have you forsaken me?”—which was later evangelists either edited out or explained away as an apropos quotation from the Psalm—pierces us even now, thousands of years after it was written in the Gospel of Mark, across all the centuries and Church comforts.

At the very least, the scream reminds us that the Jesus faith begins with a lack of trust on our own.
Despite Jesus’ announcement that “some of those who are standing here will not experience death until they see the kingdom of God,” none of those there did.
It wasn’t, and the entire rest of the story is based around apologizing for what went horribly wrong.
It all starts with the first words of faith, when the majestic symbolic turn (or the retreat to metaphor, if you prefer) takes place.
The reality is represented by the argument, and the absence of certainty represents the certainty.
The word was there from the beginning, and it was there in the midst, and it was right there at the conclusion, Word without beginning or end, Amen.
Rather than being a representation of liberal discourse, as some more open-minded theologians would have us think, it is a mystery in a tale that is only opened in the same way as the tomb is opened, with a mystery left within that will never be completely explained or explored.

Someone appears to have expressed an interest in this at some point. *Correction, August 13, 2010: Not all of the Gospels are named after disciples, as was previously claimed.

Lord, I Don’t Know What to Do

In every sense, the table serves as his altar. Jesus Seminar co-founder John Dominic Crossan makes a compelling case that Jesus’ table manners were perhaps the most radical element of his life, and that Jesus’ table manners pointed the way to his heavenly morals. The author, John Crossan, sees Jesus as a member of a Mediterranean Jewish peasant culture, a culture of clan and cohort, in which who eats with whom determines who stands where and for what reason. As a result, the way Jesus repeatedly breaks the rules of “commensality” when it comes to eating would have shocked his contemporaries.

In his most famous quote, which is still shocking to even the most devout Jew or Muslim, he says, “What goes into a man’s mouth does not make him unclean; it is what comes out of his mouth that makes him unclean.” Jesus isn’t a hedonist or an epicurean, but he’s also not an ascetic, as evidenced by the fact that he feeds the crowds rather than instructing them on how to fast.

The other part of Jesus’ message, a violent and even vengeful prediction of a final judgment and widespread damnation, can appear to be at odds with the relaxed egalitarianism of the open road and the open table to a modern reader.
Is it really necessary to provide so much sound advice if the end is nearing?
The idea that a later, perhaps “unpersonified,” body of Hellenized wisdom literature was tacked onto an earlier account of a Jewish messianic prophet has been put forward as one possibility.
Despite this, charismatic prophets frequently employ a single figure who “projects” two personae at the same time or in close succession, one dark and one dreamy.

African-American community leaders prior to the civil-rights movement, for example, were called upon to serve as both prophets and political agitators to an oppressed and persecuted people in a manner not dissimilar to that of the historical Jesus (and all the other forgotten zealots and rabbis whom the first-century Jewish historian Josephus names and sighs over).

Malcolm X was the prototypical modern apocalyptic prophet-politician, unambiguously preaching violence and a doctrine of millennial vengeance, all fueled by a set of cult beliefs—a hovering U.F.O., a strange racial myth—that fueled his entire political career and fueled his entire political movement.

His martyrdom earned him the moniker “prophet of hate.” Three decades after his death, roughly the time span between the Gospels and Jesus, he could find himself on the cover of a liberal humanist magazine like this one.

It was only last week that news broke of Haley’s “Autobiography” chapters that had been suppressed because they “showed too much of my father’s humanity,” according to his daughter, that proved this point.

Although there is a real and unchangeable difference between what might be called storytelling truths and statement-making truths—between what makes credible, if broad, sense in a story and what is required for a close-knit metaphysical argument—the distinction is important to recognize.

While the idea that the ring of power should be given to two undersized amateurs to throw into a volcano at the very heart of the enemy’s camp makes sound and sober sense in Tolkien, it would be surprising if such a premise were used as the basis for the Middle Earth Military Academy’s mission statement and objectives.

Throughout the Gospel of Mark, Jesus’ divinity is revealed without ever needing to be explained intellectually.
This is a story about self-discovery: he doesn’t know who he is at first, and then he begins to believe that he does, and then he begins to doubt, and in pain and glory, he dies and is recognized.
However, as a proposition under consideration, it places unreasonably high demands on logic.
Consequently, we get the Jesus depicted in the Book of John, as opposed to the Jesus depicted elsewhere.
A lamb whose throat has not been cut and which has not bled is not much of an offering, to put it bluntly.
This is, of course, ruled out by the full force of the Jewish conception of divinity, which is omnipresent and omniscient, capable of knowing and seeing everything at the same time.
You’ll find that the more you think about it, the more amazing or absurd it appears to be.
To some extent, then, the long history of early Church councils that attempted to turn fairy tales into theology is a history of people coming out of a movie confused and turning to someone else to figure out what just occurred.
What was at stake in the seemingly absurd wars over the Arian heresy—the question of whether Jesus the Son shared an essence with God the Father or merely a substance—that consumed the Western world during the second and third centuries is explained by Jenkins.

Because they were members of social institutions—cities, schools, clans, networks—in which words serve as banners and pennants, those who pledged their allegiance to whom were inextricably bound together by the words used to express their commitment to whom.
For a very long time, people have attempted to separate inspiration from prejudice, pleasant Jesus from ugly Jesus.
In fact, Jesus is related to Christ, who is astute as he is intelligent.
Pullman, a writer of tremendous skill and passion, as seen in his wonderful children’s fantasies, considers the betrayal of Jesus by his brother Christ to be a fundamental betrayal of mankind on the part of the Christ family.
Pullman’s novel, on the other hand, is not solely argumentative; he also retells the parables and acts in a simple simplicity that removes the Pauline barnacles off his characters.
Take care, and remember what I’ve told you: there are those who have been cursed, and they will never be able to inherit the Kingdom of Heaven.
“Those who are wealthy will be cursed,” says the prophet.
This permanent, constant twoness that lies at the core of the Christian tale cannot be wished away by liberal optimism any more than it can be resolved by theological hair-splitting can be resolved.
It can be amputated, mystically married, exposed as a scam, or worshiped as the greatest of mysteries, depending on who you talk to.

All religions have battles, but few have as many super-subtle shadings of dogma as MacCulloch demonstrates in an intricate, thousand-page-long work: wine or blood, flesh or wafer, one God in three spirits or three Gods in one; a song of children, stables, psalms, parables, and peacemakers on the one hand, a threnody of suffering, nails, wild dogs, and damnation and risen God on the Throughout history, the two have been revolving around each other, with the distant Pantocrator of Byzantium giving way to the suffering man of the Renaissance, and so on.

Auden, the best-known Christian poet of the twentieth century, and William Empson, the greatest anti-Christian polemicist of the same century, were exact contemporaries, close friends, and almost perfectly interchangeable Englishmen in their roles as slovenly social types, which is typical of this conundrum.

As part of this same period, beginning in the fatal nineteen-forties, Empson rose to prominence as one of the most outspoken critics of a morality that was reduced “to keeping the taboos imposed by an infinite malignity,” in which the reinstatement of human sacrifice as a sacred principle left the believer with “no sense either either of personal honour or of the public good.” The difference here is that where Auden saw a nice Christ, Empson saw a terrible Christ.

We can still hear the cries even after the words are no longer spoken.
For the first time in Mark’s gospel, Jesus’ arrest and crucifixion appear to be more accidentally and horrifically carried out than preordained and willed.
” I’d like you to take this cup away from me.
Following a thorough stripping in order to deprive the victim of dignity, the victim was paraded before being beaten severely and then abandoned to die in the most public manner imaginable.
Only one of his friends survived.
In addition, the corpse was frequently abandoned for wild dogs to consume.
A moment from the opening scene of a Jesus biopic, based on the writings of John Dominic Crossan, perfectly illustrates this concept.

For Jesus, this was the Roman execution that had been waiting for him from the beginning.

“My God, my God, why have you forsaken me?” says Jesus, piercing us even now from the pages of Mark, across all the centuries and Church comforts.

Despite its ambiguity, the scream does confirm one thing: the Jesus religion is founded on a lack of confidence.

Although Jesus predicted that some of those present would avoid death until they reached the kingdom of God, none of them really did.

No, it wasn’t, and the entire rest of the story is based around apologizing for what happened.

When the religion is expressed in its first words, the magnificent symbolic turn—or, if you prefer, the retreat to metaphor—begins.

The truth is represented by the argument, and the absence of certainty is represented by the absence of uncertainty.

It was the word that began it all: in the beginning, in the midst, and right there at the finish, the word that was without beginning and without end, Amen!

However, the deeper question is whether the uncertainty at the center represents the plurality of possibilities essential to liberal debate, as the more open-minded theologians like to believe, or whether it represents an antique mystery in a story that is open only as the tomb is opened, with a mystery left inside that will never be fully explored or explained.

Someone appears to have expressed an interest in this at some point. *Correction, August 13, 2010: Not all of the Gospels are named after disciples, as was initially claimed in this article.

When You Aren’t Sure What to Do Next

Jesus provides guidance in a variety of ways. He can be as specific as possible about the following step. Other times, like Peter learned in John 21:1-14, we feel as though we’re left to fumble our way through, only to realize that Jesus was leading us through our fumbling. “I’m going fishing today.” Peter was at a loss for what to do next. It is impossible to describe how intense the preceding three weeks had been, what with the tragedy that was Jesus’ crucifixion and the unfathomable marvel that was his resurrection.

They were only waiting for anything to happen.
Jesus was not present, and he had not instructed them on what they should do next.
But things have changed since then.
Peter, on the other hand, was well aware of what was expected of him.
As long as he was stuck with nothing better to do, he reasoned that he might as well do something useful with his time.
Peter wasn’t the only one who was agitated.
Cast and draw the rope.

Cast and draw the rope.

Take a look at the opposite side of the boat.

Make way for the boat.

Let’s go a bit deeper.

It’s a little shallower now.

Where have all the fish gone?

Who came up with this idea?

They were startled when they heard a voice from the shore just as the sun was rising.

I’m sure you’ll find some if you cast your net over to the right side of the boat.

These directions, on the other hand, were not unfamiliar.

Peter and John exchanged a glance before tossing the net into the water.

It couldn’t possibly be!

Fish!

They couldn’t even get the net into the boat because it was too heavy.

When Peter handed over the net to Nathanael, he threw on his outer garment and jumped into the sea, leaving the rest of the crew to pull the swelling net behind him.

He already had fish in his possession! “Bring some of the fish that you have just caught,” he remarked graciously, possibly with a tinge of fondness in his voice. Following that, he gave them breakfast. After that, Jesus gave Peter the following instructions.

Four Principles in This Story

This is classic Jesus, constantly compassionately guiding and aiding his befuddled disciples in the most unexpected ways. And because we 21st century followers are just as susceptible to becoming perplexed, it is beneficial for us to recall some of the ideas that were taught in this parable. In the first place, waiting for Jesus is something that all disciples go through on a regular basis. Sometimes we have to wait for something to happen. Sometimes we find ourselves in a really difficult situation while waiting for our release.

We have to be patient and wait for his supply.
As a result, he desires that our faith be founded on the rock of his Word rather than on the sand of circumstance.
It simply seemed like a decent idea at the time.
Jesus was still in charge, but in a new way.
Third, Jesus has entire command over the situation.
They tried everything they could, but they didn’t catch anything.
Fourth, even when we aren’t aware of it, Jesus is constantly there to serve us.
Jesus enjoys working for individuals who are patiently waiting for him (Isaiah 64:4).
He does not want us to be in a state of terror during any of these events.
When you don’t comprehend what he’s doing, put your faith in his Word.

What Would Jesus Really Do? Here are 10 Examples of What We are Called to Imitate

We should all strive to emulate Christ in our daily lives, and I understand the motivation behind the WWJD (What Would Jesus Do?) movement. However, we must acknowledge that Jesus had a very different ministry than any of us, and drawing direct analogies will be tough. For example, what would Jesus do in the case of a paralyzed man who was in desperate need of healing? He would absolve him of his crimes (that would be blasphemy coming from me). What would Jesus do if he had the power to undo an evil curse that was responsible for all that was wrong in the world?

He intends to overturn tables and money changers, push merchants out of business, and make sweeping allegations.

However, while the WWJD paradigm may not directly apply in many instances, there is, in general, submission to God’s authority and His rule, which Jesus both demonstrated and taught. Listed below are ten instances of what we are expected to emulate:

Worship God alone

It’s normal for the heart to fall in love with what it considers worthwhile; sentiments will inevitably follow. “You shall worship the Lord your God, and Him alone must you serve,” Jesus cautions. (Matthew 4:10; Luke 4:10)

Preach the message of repentance

The biggest demand of Jesus was for everyone to repent: “Unless you repent, you will all die likewise.” (See also Luke 13:3). It was the teachings of Jesus that “repentance and forgiveness of sins should be proclaimed in His name to all countries, beginning at Jerusalem.” The Bible says (Luke 24:46-47).

Make disciples

The continual effort to educate and encourage is an important part of discipleship, aside from the evangelistic component of it. It is plainly stated in the Bible that discipleship involves “training them to obey all things that I have ordered you.” (Matthew 28:20; Mark 12:20). It is critical to expose individuals to a degree of biblical teaching that actually fosters sanctification and spiritual progress over the course of their entire lives.

Help the poor

The continual effort to educate and encourage is an important part of discipleship, in addition to the evangelistic component of it. In the Bible, discipleship is simply defined as “training them to obey all things that I have instructed you.” Matt. 28:20 is a biblical reference. A degree of biblical instruction that actually fosters a lifetime of sanctification and spiritual progress should be made available to those who desire it.

Pray

It is beneficial to recite the Lord Jesus’ message on prayer on a consistent basis. Start with learning the fundamental structure of the Lord’s Praying, which can be found in Luke 11. This will assist you in developing habits that will lead to more effective prayer in the future.

Be careful what you sow

It appears throughout the gospels, particularly in the Sermon on the Mount; for example, the kingdom of Heaven belongs to those who are poor in spirit; those who are meek will inherit the earth; those who hunger and thirst for righteousness will be satisfied; and those who are merciful will receive mercy. “Do not be misled; God is not mocked; for whatever a man sows, that he will also reap,” Paul the Apostle writes in Galatians 6:7-8. Indeed, “he who sows to his body will harvest corruption,” but “he who sows to the Spirit will reap eternal life,” according to the Bible.

Not worry

God provides for the sparrow, and He dresses the lilies in a beauty that surpasses that of even Solomon in all his splendor – God is good. How much more does your heavenly Father want the best for you and your family? As the rest of the verse in Matthew 6:31-34 explains, “Therefore, do not be concerned about what to eat and drink or what to dress, for these things are not up to you.” Because your heavenly Father understands that you require all of these things. Rather, seek first the kingdom of God and His righteousness, and all of these things will be added to you.

Love His enemies

Do kind to those who hate you, Jesus says (Luke 6:27); pray for those who persecute you, Jesus says (Matthew 5:44); and bless those who curse you, Jesus adds (Luke 6:27-36).

“If you love people who love you, what reward do you have?” says the author. What makes you think that even the tax collectors don’t do the same?” (See Matthew 5:46.)

Adhere to the Golden Rule

Simply simply, you should treat people how you would like them to treat yourself. ‘Love your neighbor as yourself’, according to Jesus, is considered one of the most important commandments. Take appropriate precautions.

Honor Father and Mother

We are taught by Jesus to honor and respect our mothers and fathers, no matter how much they have merited it. With the first commandment comes the promise that “everything will be well with you and that you will live a long time on the world.” (See also Ephesians 6:3).

What shall I do Lord?

Paul was on his way to Damascus, where he intended to persecute Christians. He was approached by Jesus. ‘What shall I do, Lord?’ Paul said as he bowed his head. Paul changed his approach to one of personal dedication, obedient reaction, and aloyal submission.

Acts 22:6-10

“6 As I approached Damascus at midday on my journey, a brilliant light from heaven flashed all around me. 7 As I fell to the ground, I heard a voice speak to me, ‘Saul, Saul, why do you persecute me?’ I looked about and saw no one. 8 To which I said, ‘Who are you, Lord?’ “And he introduced himself as Jesus of Nazareth, whom you are persecuting.” Nine others who were with me noticed the light and became alarmed, but they did not hear the voice of him who talked to me.” 10 And I asked the Lord, ‘What do you want me to do?’ As a result, the Lord informed me, “Arise, and travel into Damascus; there you will be taught all that has been assigned for you to perform.” (See Acts 22:6-10.)

1“I”—The Personal Commitment

“What will you do, Lord?” Paul did not inquire. He was well aware that the most pressing question to be addressed was, “What shallIdo, Lord?” “You,” “we,” and “them” are all perfectly acceptable ways of referring to one another. However, the first question to ask is the one that begins with the pronoun ” I ” (first person singular). Later on, Paul wrote, “When we appear before the judgment seat of Christ, we will all be judged. Each of us will be required to give an account of ourselves before God.” (See also Romans 14:10-12.) We will not be presenting a report on someone else, but only on ourselves.

Self Dedication

It is appropriate for us to urge people to make a personal commitment to Christ, but our first and foremost responsibility is the consecration of ourselves to Christ. “No one who puts his hand to the plough and then looks back is qualified for the kingdom of God,” Jesus declared (Luke 9:62). The only thing that will suffice is a consistent personal commitment to Christ. With the completion of Paul’s voyage to Damascus, a new adventure began—a lifelong journey of committed devotion and self commitment to the Lord Jesus Christ.

2“Do”— The Obedient Response

“What shall I think, Lord?” Paul did not inquire. “What shall Ido, Lord?” he inquired, which was the correct question. Paul, of course, had to adjust his way of thinking. But he was well aware that he would have to adjust his methods of working as well. He needed to stop doing what he was doing and figure out what he needed to do instead of what he was doing.

People are “saved by faith alone,” according to the popular “gospel” of today, and faith is provided to them alone by “grace alone.” Paul’s own experience demonstrated that this was not the case. He inquired as to what he should do, and Jesus accepted and responded to Paul’s query just as it was.

Paul’s Salvation Required Paul’s Obedience

“You’ve been a Pharisee for far too long,” Jesus did not remark to Paul. You believe that there must be some form of job that you can do to put things back in their proper perspective. However, you are under no obligation to do anything. My Holy Spirit will grant you faith alone by grace, and that will be sufficient to justify you.” But Jesus instructed them to rise and proceed into Damascus, where they would be taught all that had been planned for them. (See Acts 22:10) It is possible that someone may argue, “Yes, but Jesus was speaking about the mission to which he was assigning Paul, not about Paul’s redemption.” This is correct.

Raise your hands and be immersed in water, calling on the name of the Lord, to wash away your sins.” (See Acts 22:16.) Paul’s sins were wiped away when he accepted the mandate that required him to do two things: be baptized upon confessing the name of the Lord and be buried with Christ.

The directive from Ananias was a part of the response, and it had something to do with Paul’s eternal destiny.

3“Lord”—TheLoyal Subjection

“What shall I do,Lord?” Paul asks at the end of his query. Paul had previously raised the question, “Who are you, Lord?” before the encounter. after which the response came, “I am Jesus.” (Acts 22:8) Paul was aware of who he was addressing as “Lord” in the second inquiry. By addressing Jesus as “Lord,” Paul acknowledged the necessity of completely surrendering himself to Jesus. “What shall I do, friend?” or even “What shall I do, Rabbi?” were not questions he asked. He referred to Jesus as his Lord and Sovereign.

When he inquired, “What must I do,Lord?” he was met with silence.

Paul, on the other hand, acknowledged Jesus as his Lord.

Reconciliation and Loyalty

Do you believe that being an enemy of your Lord is a sensible decision? No, instead, try to make peace with him. Make a commitment to him as a friend. By making the sacrifice he personally made for you, he has made it possible for you. This is the message that Paul brought to the world, and it has been passed down to you: “God was reconciling the world to himself through the person of Jesus Christ. We beg you on Christ’s behalf to seek reconciliation with the Almighty” (2Corinthians 5:19-20).

Follow in Paul’s footsteps.
(See Acts 22:1) If and when you have completed this task, show your dedication and loyalty to Jesus, your Lord.
As you embark on this endeavor, may our Lord be your companion, empower you, and grant you success through his grace.
Paul, You’re a Wonderful Person — It is beneficial to learn more about Paul in order to better grasp what he teaches.
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Is Paul’s Doctrine Valid?—Three witnesses have been called to testify as to the validity of Paul’s teaching. Tap the title above, next to the arrow, to be sent to that lesson’s page, which will include a link back here. link to a pdf Printing without permission is prohibited.

Colossians 3:17 And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him.

New International Version (New International Version) Do everything in the name of the Lord Jesus, whether in word or deed, giving thanks to God the Father through him, and do it everything in his name. New Living Translation (New Living Translation) And everything you do or say, do it as a representation of the Lord Jesus, giving thanks to God the Father through him in every action or word. Version standardized in English And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him in whatever you do.

The Literal Bible of the Bereans In addition, everything you do, whether in word or action, do it in the name of theLord Jesus, giving thanks to GodtheFather through Him.
New The King James Version (KJV) is a translation of the King James Bible.
The New American Standard Bible is a translation of the New Testament into English.
The NASB 1995 says that everything you do, whether in word or action, do it in the name of the Lord Jesus, giving thanks to God the Father through Him.
The Bible with an amplification system Whether you speak or act, do everything in the name of the Lord Jesus, giving thanks to God the Father through Him, no matter what you are doing.
And whatever you do, whether in word or action, do it all in the name of the Lord Jesus, giving thanks to God the Father through him in whatever you do.
The American Standard Version is the version used in the United States.
The Aramaic Bible translated into plain English In addition, all you do, both in word and deed, should be done in the name of our Lord Yeshua The Messiah, in order to offer thanks to God the Father through him.
The Bible of Douay-Rheims All that you do, whether in word or deed, do it all in the name of the Lord Jesus Christ, giving thanks to God and the Father through him in everything.

The International Standard Version (ISO) is a formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized formalized And everything you do, whether in speech or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him in every way.

Standard Version in its literal sense and all, whatever you may do in word or deed, do it all in the Name of the Lord Jesus, giving thanks to the God and Father in His name through Him.
And whatever you do, whether in word or action, do it all in the name of the Lord Jesus, giving thanks to God the Father through him in whatever you do.
Whatever you say or do, whether in word or action, do it all in the name of the Lord Jesus, giving thanks to God the Father in his name through him.
The New Heart English Bible is a translation of the New Heart Bible.

Weymouth The New Testament is a collection of writings that were written during the years of ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad ad Do all things in the name of Jesus Christ, whether in word or deed, and allow Him to be the channel through which you express gratitude to God the Father, no matter what you are doing.

Young’s Literal Translation of the Text Everything you say and do, whether verbally or physically, should be done in the name of Jesus Christ, expressing gratitude to God the Father through him.
Context Putting on One’s New Identity.
17 And whatever you do, in word or deed, do it all in the name of the LordJesus, giving thanks to God the Father through Him.
18 Wives, submit to your husbands in the Lord’s service, as he has commanded.
After that, he dug a trench around the altar that was large enough to store two seahs of seeds.
In other words, everything you do, whether it’s eating, drinking, or whatever else, do it all for the glory of God.
3:15, Colossians 3:15, Colossians 3:16, Colossians 3:18, Colossians 3:19.

And remember to be grateful.

And everything you say or do, whether in word or action, do it all in the name of the Lord Jesus, giving thanks to God and the Father in the process.

3:23 (Colossians 3:23) And whatsoever you do, do it with all your heart, as though it were for the Lord and not for men;2 Chronicles 31:20,21 And in this way, Hezekiah worked throughout all of Judah, accomplishing what was excellent, right, and true in the eyes of the LORD his God.

in the written word 2 Paul writes in 1 Thessalonians 2:17 that Your hearts will be comforted, and you will be established in every good word and activity.

in the midst of Micah 4:5 is a biblical passage.

Matthew 28:19 (KJV) Consequently, go you and teach all countries, baptizing them in the name of the Father, the Son, and the Holy Ghost: Acts 4:30 a.m.

a.m.

giving.

Romans 1:8First and foremost, I give thanks to my God through Jesus Christ for each and every one of you, knowing that your faith is known throughout the entire world.

1 Thessalonians 1:17 In order for the God of our Lord Jesus Christ, the Father of glory, to grant you the spirit of wisdom and revelation in the knowledge of him, we pray the following: Philippians 2:11 is a verse from the book of Philippians.

1 1 Thessalonians 1:3 – 4 From God our Father and the Lord Jesus Christ, with greetings from Paul, Silvanus, and Timotheus, to the church in Thessalonica who believes in God the Father and Jesus Christ: Grace and peace to you from God our Father and the Lord Jesus Christ.

– Complementary to this is the more broad admonition of1.

This is the fundamental and most important principle of all virtuous living.

The Bible instructs us to “seek first the kingdom of God and his righteousness, and all the other things will be added unto us.” But here is the concept that underpins not only virtuous living, but also Christian living.

Its objective is not only for God to be exalted, but also for “God to be glorified through Jesus Christ” to be glorified (1Peter 4:11).

Colossians 3:18 to Colossians 4:1 are concerned with the three most important relationships in life: the relationship between wives and husbands, the relationship between children and parents, and the relationship between servants and masters.

However, the treatment of the first relationship is far more condensed, and it contains nothing that can be compared to the grand and characteristic comparison of marriage to the union between Christ and the Church.

The third point is discussed in detail, with a notable similarity in wording and at least equal emphasis.

Verse 17: ‘I’m a liar,’ says the narrator.

Only the “word” is mentioned in verse 16, and to it is added the “deed,” which represents all of the practical activities of life.

(See the note on Colossians 2:6 for further information on the prevalence of the word “Lord” throughout this Epistle.) (See John 6:39, John 15:2, John 17:2, Matthew 10:32, and Luke 12:10 for examples of the emphatic, absolute nominative at the beginning of the phrase.) Through Jesus, we express our gratitude to God(the)Father (ver.

The Colossians are once again urged to give thanks.
The following are parallel commentaries: GreekAnd(kai)ConjunctionStrong’s 2532: and, even, also, specifically whatever Strong’s 3956:all, the entire, every type of.
Yes, you do, Present Subjunctive o(poite)Verb – Present Subjunctive Active – 2nd Person Pronoun PluralStrong’s 4160 is as follows: (a) I create, manufacture, and construct; (b) I act, cause, and do.
inἐν(en) PrepositionsStrong’s 1722: in, on, amid, and between.
wordλόγῳ(logō) Strong’s 3056:From lego; something said; by implication, a topic, as well as reasoning or motive; by extension, a computation; specifically, the Divine Expression ConjunctionStrong’s 2228: Alternatively, or else.
deed,ἔργῳ(ergō) A noun in the Dative Neuter Singular form of Strong’s 2041: From a primary ergo, labor; by implication, an act.
in(en)PrepositionStrong’s 1722: in, on, among, and so forth Prepositions of position and instrumentality, i.e., a relation of rest, such as “in,” “at,” “on,” and “by” are examples of fundamental prepositions.
It is derived from an assumed derivative of the root ginosko; it is a ‘name’ of Lord (Kyriou) Lord, master, sir; the Lord is a noun that is in the genitive masculine singular.2962:Lord, Strong’s master, sir; the Lord.
“controller,” and so “Master.” Jesus,Ἰησοῦ(Iēsou) A noun of Hebrew origin; Jesus, the name of our Lord, as well as the names of two other Israelites.2424: Strong’s thanking one’s lucky stars εὐχαριστοῦντες(eucharistountes) Present Participle of the Verb From eucharistos; to be thankful, i.e.

to express gratitude; especially to say grace at a meal in the name of God This noun is a Dative Masculine Singular, according to Strong’s 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; very, according to Hebraism The word Father (Patri) is a Dative Masculine Singular noun, according to Strong’s 3962:Father, (Heavenly) Father, ancestor, older, and senior.

throughδι’(di’) Preposition Strong’s 1223 (Strong’s 1223): Through is a primary preposition that denotes the channel through which an act is performed.

αὐτοῦ(autou) Personal / Possessive Pronoun – Masculine Genitive Form 3rd Person Pronoun Singular Strong’s 846 is a mathematical formula that stands for “strong’s eighty-fourth percentile.” He, she, it, they, them, and the same are all correct.

Jump to previousActDeedJesusPraiseThanksWhateverWhatsoeverWhetherWordWorkWhateverWordWorkWhateverWordWorkWhateverWordWorkWhateverWordWorkWhateverWordWork Jump to NextActDeedJesusPraiseThanksWhateverWhatsoeverWhetherWordWorkLinksWhateverWhatsoeverWhetherWordWorkLinks 3:17 (Colossians 3:17) NIVColossians 3:17 New International Version 3:17 (Colossians 3:17) ESVColossians 3:17 ESVColossians 3:17 NASBColossians 3:17 KJVColossians 3:17 NASBColossians 3:17 BibleApps.com Bibliography for Colossians 3:17 Paralela Colossians 3:17 Chinese Version of the Bible French translation of Colossians 3:17.

Paul wrote Colossians 3:17 in the Catholic Bible. Letters of the New Testament: 3:17 (Colossians 3:17) Whatever you say or do with words (Coloss. Col Co)

Mark 10:51 “What do you want Me to do for you?” Jesus asked. “Rabboni,” said the blind man, “let me see again.”

New International Version (New International Version) “Can you tell me what you want me to do for you?” Jesus had inquired of him. “Rabbi, I’d want to see,” the blind guy explained. New Living Translation (New Living Translation) “Can you tell me what you want me to do for you?” Jesus was the one who inquired. It was the blind guy who expressed his desire to see: “My Rabbi,” he murmured. Version standardized in English After that, Jesus inquired of him, “What would you like me to do for you?” And the blind man approached him and asked, “Rabbi, please allow me to regain my sight.” Berean Study Bible (also known as the Berean Study Bible) “Can you tell Me what you want Me to do for you?” Jesus was the one who inquired.

So Jesus responded by asking him, “What do you want Me to accomplish for you?” Jesus then went on to say, When the blind man approached Him, he pleaded, “Rabboni, please allow me to get my sight.” The New American Standard Bible is a translation of the New Testament into English.

In response to this, the man who was blind replied, “Rabboni, I want to restore my sight!” NASB (National Association of School Boards) 1995 “What do you want Me to do for you?” Jesus inquired as he responded to his question.

NASB 1977 (National Association of School Boards) “What do you want Me to do for you?” Jesus inquired as he responded to his question.

The Christian Standard Bible is a translation of the Bible in the Christian tradition.

Then Jesus asked him, “What do you want Me to accomplish for you?” He received a response from Jesus.

The American Standard Version is the version used in the United States.

The Aramaic Bible translated into plain English “Can you tell me what you want me to accomplish for you?” Yeshua inquired of him.

“Master, I’d want to see!” said the blind man in response.

Translation of the Good News “Can you tell me what you want me to do for you?” Jesus had inquired about him.

“Rabbouni, I’d like to be able to see again.” said the blind guy.

“Rabboni, please restore my sight to me,” the blind man pleaded with Him.

After hearing this, Jesus responded by asking him, “What would you like me to do to help you?” “Master, I’d want to see,” the blind man responded to his request.

“What do you want me to do for you?” Jesus inquired of him at that point.

Revised Standard Version (New Revised Standard Version) “What do you want me to do for you?” Jesus inquired of him at that point.

The New Heart English Bible is a translation of the New Heart Bible.

“Rabboni, please grant me the gift of sight again,” the blind man implored to him.

“Rabboni,” the blind man said, “please allow me to regain my sight.” The English Bible for the Whole World “Can you tell me what you want me to accomplish for you?” Jesus inquired.

Young’s Literal Translation of the Text And in response, Jesus asks him, ‘What do you want me to do to you?’ he replies.

Context Bartimaeus is healed by Jesus.

51 “Can you tell me what you want Me to do for you?” Jesusasked.

… References to Other Sources welcomes in the marketplace, as well as the title of ‘Rabbi,’ by which they are called.

Mark 10:50 a.m.

20:16 (John 20:16) “Mary,” Jesus addressed her by name.

The Scriptures are a treasure trove.

When the blind man approached him, he said, “Lord, please grant me sight.” What.

BetterRabboni is the term for “Lord,” and it appears only in these two sections.

In this case, the term was an augmentative version of Rabbi and as such conveyed a higher level of deference.

Mark’s proclivity for replicating the exact syllables that were uttered takes its place as yet another proof of his love for doing so.

– Our Lord was fully aware of what he desired, but it was necessary for him and those around him to hear the blind man’s confession of his need and his confidence in the power that was available to heal him through the lips of those who were present to witness it.

However, his religion has been acknowledged, and he has demonstrated that it is real in the sense that he has followed Jesus in the way he has.

(John 9:1).

Chrysostom, Bartimaeus shown persistence before receiving the gift of healing, and he demonstrated appreciation after receiving it.

what do you want θέλεις(theleis) Strong’s 2309: Verb – Present Indicative Active – 2nd Person SingularStrong’s 2309: Verb – Present Indicative Active – 2nd Person SingularStrong’s 2309: To wish, desire, be willing, intend, or plan anything is to will it, wish it, desire it, or be willing.

Strong’s 4160: Verb – Aorist Subjunctive Active – 1st Person Singular Verb – Aorist Subjunctive Active – 1st Person Singular (a) I create, produce, and construct; (b) I act, cause, and do.

The (soi)Personal / Possessive Pronoun is used in the Dative 2nd Person.

The pronoun thou is used to refer to the second person singular.

asked.

“to react.” In Hebraism, “to begin to speak” is translated as “to come to a conclusion for oneself.” “Rabboni,” Ραββουvι(Rabbouni) Rhabbouni is a noun of Chaldee origin that is spelled in the masculine singular.4462:Or Strong’s rhabbouni is spelled in the masculine singular.

A fundamental verb, which means to talk or utter anything.

This includes all of the inflections of the feminine he as well as the neuter to; the definite article; and the.

Adjective – Nominative Masculine SingularStrong’s 5185:Blind, either physically or psychologically.

“I’d want to see you again.” (anableps)Verb – Aorist Subjunctive Active – 1st Person “I’d like to see you again.” SingularStrong’s 308: To raise my head and regain my sight.

(NLT) Mark 10:51 (Matthew 10:51) ESV 10:51 (Matthew 10:51) NASB Mark 10:51 King James Version 10:51 (Matthew 10:51) BibleApps.com 10:51 (Matthew 10:51) Biblia Paralela 10:51 (Matthew 10:51) The Chinese version of the Bible French translation of Mark 10:51.

10:51 (Matthew 10:51) The Bible according to Catholic tradition NT Gospels: 10:51 (Matthew 10:51) Jesus inquired of him What exactly do you want? (Mar Mk Mr)