John 9:39/41
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- 36He answered and said, Who is he, Lord, that I might believe on him?

37And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.

38And he said, Lord, I believe. And he worshipped him.

39And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.

40And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?

41Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.
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John 12:47
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47And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
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These verses you're proclaiming are a contradiction aren't even talking about the same thing in the exact tense. In judgement we will be walked through our life to give accountability for all the sins we committed. And if someone rejects the word of God there is no need for a judgement cause the fate is already made for that action...... ceasing to exist.

Judgement is just that my friend, it's not a sentencing or anything along those lines. People aren't "damned" for their sins. There is a judgement, and in a judgement does not the defendant get to defend his case? Yes he does, we will give accountability for all the sins we commit through our lives. Again, it's not like you sin and it's an automatic ticket to non-existent. It is a trial where you can try to defend your side and give accountability for your actions.

Ever notice it keeps saying "we are taught"...when is it going to be "we have learned"...some of the most absurd things ever "taught" are in this book...



Mercy

"Blessed are the merciful" [Matthew 5:7]

"Leave alive nothing that breathes. Show them no mercy." [Deut. 7:2]
"The Lord hardened their hearts... that they might receive no mercy." [Joshua 11:20]
"I will dash them one against another, even the fathers and the sons together, saith the Lord: I will not pity, nor spare, nor have mercy, but destroy them. A curse on him who is lax in doing the Lord's work! A curse on him who keeps his sword from bloodshed." [Jer. 13:14; 48:10]"

i still think my post prove the best point...simple and not take up 15 pages of quotes

Deuteronomy 7:1-2
Is refering to countries that was waring against Isreal.
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1When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;

2And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them
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This is just God helping his people survive a war they were in. Not playing favorites, but there is a big difference between people and God's people. God's people are the people that follow the law and do God's will. So of course if someone(s) isn't doing God's will our father will help the ones that are.
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Joshua 11:19-20
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19There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle.

20For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses.
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Again this is people trying to war against God's people. And again of course God is going to help his people. With God on your side, who can be against you?
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Jeremiah 13:10
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10This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing.
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To many verses surrounding this to show it all, but this verse here gives the biggest part of it. The only reward for sin is death, denying the lord thy God is a straight ticket to death. All this verse you are referencing is an example of what God does to people who don't follow and or refuses to listen or even hear him in the first place.

The bottom line is that there is no reason to believe that the authors of these fables speak for God.

Anybody can write a manuscript claiming to speak for God. In fact many people have. The Torah, and Quran also claim to speak for God as well. As did Greek Mythology and many other Mediterranean mythologies. In fact, there are many mythologies that claim to have a demigod in their fables. Jesus is by and far not the only person who was portrayed as being a demigod in ancient mythologies. Demigods were a quite common notion actually.

Moreover, the Quran also claims to speak for God, So why choose to believe the Bible over the Quran? They both claim to speak for God.

I personally reject them all as clearly being nothing more than the fabrications of men.

> 1. Leviticus 25:44 states that I may possess slaves, both male and
> female, provided they are purchased from neighboring nations. A
> friend of mine claims that this applies to Mexicans, but not
> Canadians. Can you clarify? Why can't I own Canadians?
>
> 2. I would like to sell my daughter into slavery, as sanctioned in
> Exodus 21:7. In this day and age, what do you think would be a fair
> price for her?
>
> 3. I know that I am allowed no contact with a woman while she is in
> her period of Menstrual uncleanliness - Lev.15:19-24. The problem is
> how do I tell? I have tried asking, but most women take offense.
>
> 4. When I burn a bull on the altar as a sacrifice, I know it creates
> a pleasing odor for the Lord - Lev.1:9. The problem is my neighbors.
> They claim the odor is not pleasing to them. Should I smite them?
>
> 5. I have a neighbor who insists on working on the Sabbath. Exodus
> 35:2 clearly states he should be put to death. Am I morally obligated
> to kill him myself, or should I ask the police to do it?
>
> 6. A friend of mine feels that even though eating shellfish is an
> abomination, Lev. 11:10, it is a lesser abomination than
> homosexuality. I don't agree. Can you settle this? Are there
> 'degrees' of abomination? Should I smite him?
>
> 7. Lev. 21:20 states that I may not approach the altar of God if I
> have a defect in my sight. I have to admit that I wear reading
> glasses. Does my vision have to be 20/20, or is there some
> wiggle-room here?
>
> 8. Most of my male friends get their hair trimmed, including the hair
> around their temples, even though this is expressly forbidden by Lev.
> 19:27. How should they die?
>
> 9. I know from Lev. 11:6-8 that touching the skin of a dead pig makes
> me unclean, but may I still play football if I wear gloves?
>
> 10. My uncle has a farm. He violates Lev.19:19 by planting two
> different crops in the same field, as does his wife by wearing
> garments made of two different kinds of thread (cotton/polyester
> blend). He also tends to curse and blaspheme a lot. Is it really
> necessary that we go to all the trouble of getting the whole town
> together to stone them? Lev.24:10-16. Couldn't we just burn them to
> death at a private family affair, like we do with people who sleep
> with their in-laws? (Lev.20:14)

> remember that God's word is eternal and unchanging.

"Playing favorites"? Really? No, this is about stealing, invading other nations and driving them from their lands. Oh, and to top it off for the humans that did NOT get away: ""Leave alive nothing that breathes. Show them no mercy."

~~~

Just words to defend these ancient religious writs of wroughts. How dare you insult us with these gibberish answers.

I've always thought the ending of Jonah was a bit different because it implies that he never learned his lesson, lol.

What of Love?

"I will also send wild beasts among you, which shall rob you of your children." (Leviticus 26:22)

"Now kill all the boys. And kill every woman who has slept with a man, but save for yourself every girl who has never slept with a man." (Numbers 31:17-18)

"The Lord commands: "... slay old men outright, young men and maidens, little children and women" (Ezechial 9:4-6)

"When the Lord delivers it into your hand, put to the sword all the males .... As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves." (Deuteronomy 20:13-14)

"You will eat the fruit of the womb, the flesh of the sons and daughters the Lord your God has given you." (Deuteronomy 28:53)

"The Lord said to Joshua [...] 'you are to hamstring their horses.' " (Exceedingly cruel.) (Joshua 11:6)

image if children had wars in the playground during recess because of a belief in Santa ...or kids would kill other kids because of the belief ....what would have to take place to solve this problem

The children are innocent victims of religious teachings...they have to grow up brainwased to vote for or be the people that think wars are the answer. Religious teachings may have some value on morals but it's incidious overall message is to convert or kill.

you will be assimulated...resistance is futile...we are RELIGION

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>>>>>>> John 9:39 <<<<<<<

v39 "And Jesus said, For judgment
I am come into this world, that they which see not might see;
and that they which see might be made blind."

v40 "And some of the Pharisees which were with him
heard these words, and said unto him,
Are we blind also?

v41 "Jesus said unto them, If ye were blind,
ye should have no sin:
but now ye say, We see; therefore your sin remaineth.

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1Peter 4:17

"For the time is come that judgment must begin
at the house of God: and if it first begin at us,
what shall the end be of them that obey not
the gospel of God?"

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Hebrews 9:27, 28

v27 "And as it is appointed unto men once to die,
but after this the judgment:

v28 "So Christ was once offered to bear the sins of many;
and unto them that look for him shall he appear
the second time without sin unto salvation."

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>>>>>>> John 12:47 <<<<<<<

v47 "And if any man hear my words, and believe not,
I judge him not: for I came not to judge the world,
but to save the world.

v48 "He that rejecteth me, and receiveth not my words,
hath one that judgeth him: the word that I have spoken,
the same shall judge him in the last day."

"JUDGMENT"

Christ is to be the Judge both of quick and dead.
This, among other characters of our Lord,
is one which he is to exercise
as his own personal and peculiar right.

"For the Father judgeth no man, (it is said, )
but hath committed all judgment to the Son:
that all men should honour the Son,
even as they honour the Father." (Joh_5:22-23)

Jesus, and Jesus only, could be the proper person
to possess this honour. He who undertook and accomplished
man's redemption, hath by right a power
to be the Judge of man; and, indeed,
it is expressly said,
that the Father hath given him authority
to execute judgment also,

"because he is the Son of man." (Joh_5:27)

Observe the expression-because he is the Son of man!
Not because he is the Son of God;
for in that case no authority could be given to him,
for he possesseth in common with the Father
and the Holy Ghost all supreme and eternal power.
But as the Son of man he receives this power,
and it becomes the suited reward of his labours,
and sufferings, and death. And what a beautiful order
and harmony there is in this appointment
as well as grace and mercy to his people.

He who once came to save, will one day come
to be our Judge; he who then acted as our Redeemer,
will then appear as our Sovereign and our King.
And what tends infinitely to endear the Lord Jesus
under all these characters is,
that while he carries on the authority
of the one he never forgets the tenderness of the other.

In him is most blessedly blended the judge
and the brother.

See those Scriptures. (Gen_18:25; Deu_32:36; Dan_7:9-14;
Mat_25:31-46; Act_10:42; Rev_20:11-15)

And while we thus contemplate Jesus as our Judge,
and the judgment seat his,
we find another sweet consolation arising out of it,
in that when he comes to "judge the world in righteousness,
and to minister true judgment unto the people,"
he comes to confirm what hath already passed respecting his redeemed, and not to try, but to declare
his justification of their persons and state before God.

All true believers in Christ are in a justified state now
before God, in his blood and righteousness;
and therefore they cannot come then into any condemnation.
The solemn events of that great day of God,
as they concern the believer,
are not left to the smallest state of suspense.
They have already found pardon in the blood of the cross;
they have passed from death to life.

"There is therefore, now
(saith the apostle)no condemnation
to them that are in Christ Jesus."
(Rom_8:1)

And if there be no possibility of condemnation,
there can be no issue of trial.
Washed in the blood of Christ while upon the earth,
they will be found without spot and blameless then
at the court of heaven: clothed in the robe
of Jesus's righteousness now, it is impossible
to be found naked then.

Awful, therefore, as the process of that day may be,
(and most tremendously awful it will be
to the unregenerate and unredeemed)

yet to the saints of God it is called,
and must be found,
"the glorious appearing of the great God
and our Savior Jesus Christ." (Tit_2:13)

Jesus comes "to be glorified in his saints,
and to be admired in all them that believe."
(1Th_1:8-10)

Sweet, consoling, and soul-reviving thought
to the believer! Some of the blessed words
Jesus will speak to his people
are already upon record, and should often comfort them
now, as they will ravish them then.

"Then will the king say unto them on his right hand,
Come ye blessed of my father, inherit the kingdom
prepared for you from the foundation of the world."
(See Mat_25:34; Luk_22:28-30)


1Peter 4:17 "For the time is come
that judgment must begin at the house of God:
and if it first begin at us, what shall the end be
of them that obey not the gospel of God?"

These sorts of things can go on forever, so I will only fix this one.

John 9:39 uses the Greek word "Krima" which means "condemnation of wrong, the decision (whether severe or mild) which one passes on the faults of others"

John 12:47 uses the Greek word "Krino", which means "to separate, put asunder, to pick out, select, choose"

So what Jesus is saying in John 9:39 is that he is going to pass judgment on behaviors. And in John 12:47, Jesus is saying that he hasn't come to judge people, he has come to save them. Basically, Jesus' life was dedicated to pointing out the right path, he didn't come to condemn people to hell or raise them to heaven. There are a few notable exceptions, but they are the exceptions, not the rule.

As a note, almost every contradiction in the Bible disappears when you go back to the original language.

You did not fix anything and if you'd like to go back to the "original word" then I'll open up that can-o-worms from Leviticus...want that?

It's these nonsensical and contradictory things said in this fairytale book that the Thumpers read that make them ignorant and hateful...religions is a ball and chain on the brain of too may people...

Your puzzle will never fit no matter how much you trim the pieces...

Your response is about what I expected. I showed that the two words meant different things and therefore no contradiction exists, but you still insist you are correct and that these scriptures are contradictory . I think any reasonable person could agree that is an unreasonable position. Then you make some threat of going back to Leviticus to find more contradictions, which is a pointless threat, because I've already stated I won't play this endless contradiction game. I hope that someone got something out of earlier response, since you are too unreasonable to admit when your ideological opponents are correct.

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39And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.
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And besides all that Jesus did not say he has come to this world TO judge us. He specifically says "FOR JUDGEMENT" I come into this world. The coming of Jesus was to give us the laws to follow to gain the gift of heaven. So Jesus came to prepare us for judgement.... he came to reveal heaven to those that did not see it, eg., "that they which see not might see"

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Faith Brings Righteousness

LAW

I. The law of Moses, Summary:

(1) The Mosaic Covenant was given to Israel in three parts: the commandments, expressing the righteous will of God Ex 20:1-26, the "judgments," governing the social life of Israel Ex 21:1-24:11, and the "ordinances," governing the religious life of Israel Ex 24:12 31:18.

(2) The commandments and ordinances were one complete and inseparable whole. When an Israelite sinned, he was held "blameless" if he brought the required offering Lk 1:6 Phil 3:6.

(3) Law, as a method of the divine dealing with man, characterized the dispensation extending from the giving of the law to the death of Jesus Christ Gal 3:13,14,23,24.

(4) The attempt of legalistic teachers (e.g.) Acts 15:1-31 Gal 2:1-5, to mingle law with grace as the divine method for this present dispensation of grace, brought out the true relation of the law to the Christian, viz.

II. The Christian doctrine of the law:

(1) Law is in contrast with grace.

Under the latter God bestows the righteousness which, under law, He demanded Ex 19:5 Jn 1:17. See Scofield Note: "Rom 3:21". Rom 10:3-10 1Cor 1:30.

(2) The law is, in itself, holy, just, good, and spiritual Rom 7:12-14.

(3) Before the law the whole world is guilty, and the law is therefore of necessity a ministry of condemnation, death, and the divine curse Rom 3:19 2Cor 3:7-9 Gal 3:10.

(4) Christ bore the curse of the law, and redeemed the believer both from the curse and from the dominion of the law Gal 3:13 4:5-7.

(5) Law neither justifies a sinner nor sanctifies a believer Gal 2:16 3:2,3,11,12.

(6) The believer is both dead to the law and redeemed from it, So that he is "not under the law, but under grace" Rom 6:14 7:4 Gal 2:19 4:4-7 1Tim 1:8,9.

(7) Under the new covenant of grace the principle of obedience to the divine will is inwrought Heb 10:6. So far is the life of the believer from the anarchy of self-will that he is "inlawed to Christ" 1Cor 9:21 and the new "law of Christ" Gal 6:2 2Jn 1:5 is his delight; while, through the indwelling Spirit, the righteousness of the law is fulfilled in him Rom 8:2-4 Gal 5:16-18. The commandments are used in the distinctively Christian Scriptures as an instruction in righteousness 2Tim 3:16 Rom 13:8-10 Eph 6:1-3 1Cor 9:8,9.


25 But after that faith is come, we are no longer under a schoolmaster.


[1] schoolmaster

Gr. paidagogos, "child-conductor." "among the Greeks and Romans, persons, for the most part slaves, who had it in charge to educate and give constant attendance upon boys till they came of age."--H.A.W. Meyer. The argument does not turn upon the extent or nature of the pedagogue's authority, but upon the fact that it wholly ceased when the "child" Gal 4:1 became a son Psa 1:1 Gal 4:1-6 when the minor became an adult. The adult "son" does voluntarily that which formerly he did in fear of the pedagogue. But even if he does not, it is no longer a question between the son and the pedagogue (the law), but between the son and his Father--God. (Cf) Heb 12:5-10 1Jn 2:1,2.

26 For ye are all the children of God by faith in Christ Jesus.


>the children

Gr. huioi = sons. See Scofield Note: "Eph 1:5".

27 For as many of you as have been baptized into Christ have put on Christ.

28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.



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>>>>>>> Deut7:2 <<<<<<<

"And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:"

v2. "...Thou shalt smite them and utterly destroy them."

Those who think that there was cruelty in this command,
usurp too great authority in respect to Him who is
the judge of all.

The objection is specious
that the people of God were unreasonably imbued
with inhumanity, so that, advancing with murderous atrocity,
they should spare neither sex nor age.
But we must first remember
what we shall see hereafter, i.e.,
that when God had destined the land for His people,
He was at liberty utterly to destroy the former inhabitants,
so that its possession might be free for them.
We must then go further, and say that He desired
the just demonstration of His vengeance
to appear upon these nations. Four hundred years before
He had justly punished their many sins,
yet had He suspended His sentence
and patiently borne with them,
if haply they might repent.

That sentence is well known,
"The iniquity of the Amorites
is not yet full." (Genesis 15:16.)

After God had shewn His mercy for four centuries,
and this clemency had increased both their audacity
and madness, so that they had not ceased
to provoke His wrath, surely it was no act of cruelty
to compensate for the delay by the grievousness
of the punishment.

And hence appears the foul
and detestable perversity of the human intellect.

We are indignant if He does not smile at once;

if He delays punishment

our zeal accuses Him of slackness

and want of energy;

yet, when He comes forth

as the avenger of guilt,

we either call Him cruel,

or at least complain of His severity.

Yet His justice will always absolve Him;
and our calumnies and detractions will recoil
upon our own heads. He commanded seven nations
to be utterly destroyed;

that is to say,

after they had added sin to sin for 400 years,

so that their accumulation was immense,
and experience had taught that they were obstinate
and incurable. It will therefore be said elsewhere,
that the land "spewed them out," (Leviticus 18:28,)
as if it had eased itself,
when burdened by their filthiness.
If impiety is intolerable to the lifeless element,
why should we wonder that God
in His character of Judge exercised extreme severity?
But if God's wrath was just,
He might surely choose whatever ministers
and executioners of it He pleased;
and when He had given this commission to His people,
it was not unreasonable that He should forbid them
to pity those whom He had appointed for destruction.

For what can be more preposterous
than for men to vie with God in clemency?
and when it pleases the Master to be severe,
for the servants to assume to themselves the right
of shewing mercy? Therefore God often reproves
the Israelites for being improperly merciful.
And hence it came to pass that the people,
whom they ought to have destroyed, became as thorns
and briars to prick them.
(Joshua 23:13, and throughout the book of Judges.)

Away, then, with all temerity,

whereby we would presumptuously restrict God's power

to the puny measure of our reason;

and rather let us learn reverently
to regard those works of His,
whose cause is concealed from us,
than wantonly criticise them. Especially when He declares to us
the just grounds of His vengeance,
let us learn to subscribe to His decrees
with the humility and modesty that becomes us,

rather than to oppose them in vain,
and indeed to our own confusion.