I give you this challenge today my friend .
Test all folks and see .
Most folks who often talk about hearing the voice of GOD through emotions and etc
OFTEN hear a voice that CONTRADICTS the scrips . ALSO , take note , THEY WILL often say things
about folks who hold to the bible . Just something i noticed .
Sensual hearers who continually believe they hear God in a bird or in a song
in the cry of even a baby or the voice of a child . OFTEN THEM FOLKS CONTRADICT THE HOOT out of the bible
and THEY often say things against those who are so adament about testing anything you do hear AGAINST sound doctrine .
FOLKS GETTING caught up in EMOTIONS and sensual feelings and THINKING its the voice of GOD . JUST SOMETHING I NOTICED
BIG TIME . STAY DUG IN THAT BIBLE MY FRIEND . DUG DUG DUG IN IT .
This is where the rubber hits the road-I dare say-in a sense I'm glad this "hearing voices/kol" thread is here-and how many are twisting and diverting from direct questions-even using Scriptures out of context to "fit in" with="We MUST hear the voice of God, Christ, or the Holy Spirit-and here's the clincher-If you and I DON"T hear voices-we ain't saved.
You will be surprised how many here do believe this.
We are saved by grace-not by hearing "a voice"
"the word of Christ" Because of the context this must refer to the message about Christ that was preached. Gospel preaching is God's way to convey His offer in Christ to the world.
There is an ancient Greek manuscript variation at this point.
1. MSS P46, א*, B, C, D* have "the word of Christ"
2. MSS אc, A, Dc, K, P have "the word of God"
The first is the most unusual (cf. Col. 3:16) and, therefore, probably original (this is one of the basic tenants of textual criticism). The UBS4 gives it an "A" rating (certain). This is the only other place it appears in the NT. The second, "the word of God," appears several times (cf. Luke 3:2; John 3:34; Eph. 6:17; Heb. 6:5 and 11:3).
NASB (UPDATED) TEXT: ROMANS 10:18-21
18But I say, surely they have never heard, have they? Indeed they have; "Their voice has gone out into all the earth, And their words to the ends of the world." 19But I say, surely Israel did not know, did they? First Moses says, "I will make you jealous by that which is not a nation, By a nation without understanding will I anger you." 20And Isaiah is very bold and says, "I was found by those who did not seek Me, I became manifest to those who did not ask for Me." 21But as for Israel He says, "All the day long I have stretched out My hands to a disobedient and obstinate people."
10:18 This verse asserts that most Jews had heard the message and that they were responsible for rejecting it (an emphatic double negative Greek phrase; the question expects a "no" answer). The problem was not ignorance, but willful unbelief!
Paul quotes Ps. 19:4. In this Psalm Rom. 10:1-6 refer to natural revelation, which is God speaking through creation (cf. Romans 1-2). Paul changes
1. the universal witness ("into all the earth" and "to the ends of the world")
2. the means of transmitting the message from the silent voice of creation to gospel preachers (apostles, prophets, evangelists, pastor, and teachers, cf. Eph. 4:11), which refers to special revelation (cf. Ps. 19:8-14)
The main thought is that the gospel message had gone out into the known world of Paul's day (Greco-Roman world). Paul is using rabbinical hermeneutics; he alters the original OT context for his theological, polemical purposes. It must also be stated clearly that Paul's use of the OT, like the other Apostles, was uniquely guided by the Holy Spirit (cf. 2 Pet. 1:20-21). Believers today, under the illumination of the Spirit, cannot reproduce the interpretive methods of NT writers.
ILLUMINATION
God has acted in the past to clearly reveal Himself to mankind (i.e., creation, flood, call of Patriarchs, exodus, conquest, etc.). In theology this is called "revelation." He selected certain men to record and explain this self-revelation (e.g., John 14:26; 16:12-15). In theology this is called "inspiration." He has sent His Spirit to help readers understand Him and His promises and provisions, especially the coming of Messiah.
In theology this is called "illumination." The problem arises, if the Spirit is involved in understanding God—why are there so many interpretations of Him and His will and way?
Part of the problem lies in the reader's pre-understanding or personal experiences. Often a personal agenda is advocated by using the Bible in a proof-text or atomistic fashion.
Often a theological grid is imposed over the Bible allowing it to speak only in certain areas and in selected ways. Illumination simply cannot be equated with inspiration although the Holy Spirit is involved in each. Inspiration has ceased with the NT (i.e., Jude 3,20).
Most NT texts which relate to illumination refer to knowledge about the gospel and the Christlike life (i.e., Rom. 8:12-17; 1 Cor. 2:10-13; Eph. 1:17-19; Phil. 1:9-11; Col. 1:9-13; 1 John 2:20-27). This, in reality, is one of the promises of the "new covenant" (cf. Jer. 31:31-34, esp. v. 34).
The best approach to allow the Spirit to help believers understand revelation may be to attempt to assert the central idea of a paragraph, not interpret every detail of the text. It is the topical thought which conveys the original author's central truth. Outlining the book or literary unit helps one follow the intent of the original inspired author. No interpreter is inspired.
We cannot reproduce the biblical writer's method of interpretation (i.e., inspiration). We can and must attempt to understand what they were saying to their day and then communicate that truth to our own day.
There are parts of the Bible that are ambiguous or hidden (until a certain time or period). There will always be disagreements on some texts and subjects but we must state clearly the central truths and allow freedom for individual believer's interpretations within the boundary of the original author's intent.
Interpreters must walk in the light they have, always being open to more light from the Bible and the Spirit.
God will judge us based on the level of our understanding and how we live out that understanding.
Shalom
Johann