CelinaCelinaCelina

As I mentioned to you several years ago, you may have to move to another town in order to serve the Lord in one of his New Testament Churches Miss Capalad.  We packed our things and moved sixty miles to attend a church of the kind that Christ built and died for during his earthly ministry.
Our church supports 3 missionaries north of Manila in Urdaneta City (Eddie Galyean), Manaoag (Phil Frasier) and Baguio City (Kevin Bennett).
God can provide if you think you cannot afford to move or find work or even get there.  Not only will the Lord choose for you a sound church but he will also pick one that will benefit by having you too as a member!  Remember the Holy Spirit gives us all gifts that we use to serve in our respective churches.  One of those mentioned just might need a person like you to help the congregation.
 

Hi Sis. Celina; I hope you're doing well!

I don't discount church history, but neither do I rely on it. In fact, false teaching had already crept into the early church while the bible was still being written! Paul had to address this in his writings.

The teaching to come out from among them means to separate. For you to continue as a member of the RCC and try to obtain membership in a Baptist church at the same time brings up several issues.
First, either you have not told this Baptist pastor that you intend to retain your membership in the RCC, or, if you have told him, he doesn't have the discernment he needs.
Second, RCC doctrine is diametrically opposed to traditional (biblical) Baptist beliefs, so for you to desire to retain membership in the RCC and be a member of a Baptist church, attending both services shows a lack of discernment and biblical knowledge on your part.
There are verses before "come out from among them"...2 Corinthians 6 is quite clear. Verses 14-17 state: 
"Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing..."
The RCC is unrighteous. It is built on idolatry. There is no concord (agreement) between Christ and the RCC.  
You will never grow in Christ if you spend time attending RCC services thinking you are attending a church that honors God.

Celina,
Very happy to hear that you are reading the debate between Pastor Markle and Covenanter on Daniel 9:24-27
At times the debate is hard to understand and follow. Do not get discouraged. Pastor Markle uploaded a PDF file on the debate. I would suggest you get the PDF and study it at your leisure. Pastor Markle was correct in his interpretation of Daniel 9:24-27 Here is the link to his PDF files:
In interpreting Daniel (and other prophetic prophecies of the Old Testament, remember that all of the prophecies are literal (with some descriptive symbolism on occasion), and primarily directed to the physical blessings to the nation of Israel. 
There are two general verses in the New Testament that are given to us in order to help us understand prophecy. If you study Daniel and Revelation with these two general thoughts in mind, it will be a beginning in your understanding of the prophecies of the scriptures.
I will briefly use the debate between Pastor Markle and Covenanter as an example. Pastor Markle believed that the promises in the Old Testament of the coming Kingdom of God on the earth was given to the Jews and Covenanter believes that all of the promises in the Old Testament were either fulfilled in the Old Testament, given to the church in the New Testament, or symbolically fulfilled in the New Testament church. Covenanter was in error concerning the prophecies of the Old Testament.
Although Pastor Markle may not mention these verses, you may notice how he uses the concept of these two verses in his interpretation of Daniel 9:24-27
1. "Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God." 1 Corinthians 10:32 the Apostle Paul clearly differentiates between the Jew, the Gentiles and the church of God (the saved saints in the church age). In the physical blessings of the coming (and last), kingdom on the earth, as revealed in Revelation 20:4-6 and Daniel 7:9-14 and 27, Pastor Markle was able to differentiate between the passages of scripture dealing with the Jews, Gentiles and the saved saints. Covenanter believed that God will not bless the Jews with a restored nation and was not able to differentiate between the  promises in the Bible given to the Jews, the Gentiles, and the saints.
2. "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." 2 Timothy 2:15 In the debate between Pastor Markle and Covenanter, Pastor Markle was able to 'rightly divide' the scriptures while Covenanter was not able to 'rightly divide' the scriptures.
Hope the above thoughts will help you in your walk with the Lord as you study Daniel and Revelation.
Alan
 
 

Thank you!

I'm currently reading the debate now.
Thanks!
 

Thank you brothers.
I will look more into it.

Dave is right, I don't have to understand everything now. But I am grateful for what you posted!
I appreciate all your inputs. :)

Thank you!

I'm currently reading the debate now.
Thanks!
 

Thank you brothers.
I will look more into it.

Dave is right, I don't have to understand everything now. But I am grateful for what you posted!
I appreciate all your inputs. :)

My opening remarks are simply a re-posting of the original posting with which I started my thread entitled, "Concerning Daniel 9:24-27."  The only change that I have made to this original posting is an addition in the introduction of a questions that must be answered in relation to the passage and the debate concerning a right understanding of the passage.
_____________________________________________________________
 
The following list of questions must be considered in order to formulate a right understanding of Daniel 9:24-29 in relation to the debate between the preteristic (or, partial-preteristic) understanding  and the futuristic understanding of the passage.
1.  Toward whom is this prophetic utterance focused in its fulfillment?
2.  What specific measurement of time do the “seventy weeks” represent?
3.  Are the six-fold purpose statements for these “seventy weeks,” as presented in verse 24, to be fulfilled immediately upon the completion of these “seventy weeks,” or not?
4.  What are the meanings for each of these six-fold purpose statements?
5.  What specific event in Jesus Christ’s earthly ministry is intended to be referenced by the phrase, “unto the Messiah the Prince,” as presented in verse 25?
6.  What is the specific timing for the events of verse 26 – (1) immediately at the close of the sixty-ninth “week,” (2) after the sixty-ninth “week,” but before the start of the seventieth week (that is – between the sixty-ninth “week” and seventieth “week,” creating a separation of time between the sixty-ninth “week” and seventieth “week”), (3) during the seventieth “week,” or (4) during and/or after the seventieth “week”?
7.  Who specifically are the people of the prince that shall come?
8.  Who specifically is the prince that shall come?
9.  Who specifically is the “he” of verse 29?
10.  What specifically is “the covenant” that the “he” of verse 29 confirms with the “many”?
11.  Who specifically are the “many” of verse 29, with whom the “he” of the verse will confirm this covenant?
12.  What does the phrase “for one week” mean in relation to to the confirming of this covenant that the “he” of the verse makes with the “many” of the verse?
13.  What does it mean for the “he” of the verse to “cause the sacrifice and oblation to cease”?
14.  What is the meaning of the phrase, “for the overspreading of abominations”?
15.  To what does the phrase, “the consummation,” refer?
 
Concerning Daniel 9:24-27 –
“Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”
As the context of Daniel 9 reveals, this prophetic utterance was delivered unto Daniel, who had been confessing the sins of his people Israel and praying for the Lord’s mercy upon his people Israel.  Indeed, when the angel Gabriel delivered this prophetic utterance unto Daniel, he specifically indicated that the focus of its revelation concerned Daniel’s people Israel and Daniel’s holy city, Jerusalem, as per the opening line of verse 24 – “Seventy weeks are determined upon thy [that is – Daniel’s] people and upon thy [that is – Daniel’s] holy city [Jerusalem].”  Furthermore, the angel revealed that these “seventy weeks” were determined by the Lord God upon Daniel’s people, the Israelites, and upon Daniel’s holy city, Jerusalem, for a six-fold purpose as signaled by the six infinitive phrases that complete verse 24. 
This six-fold purpose of the Lord our God concerning Daniel’s people, the Israelites, and Daniel’s holy city, Jerusalem, are as follows:
1.  “To finish the transgression” – Herein the word “transgression” is singular, indicating that it refers unto the entire rebellion of the Israelites against the Lord their God as a single unit of sinful fault.  Indeed, the Hebrew word that is translated by the English word “transgression” indicates a breaking away (or, departure) from a relationship or covenant with another.  Thus these “seventy weeks” are determined by the Lord God in order to bring about a completion to the sinful departure of the Israelites away from Him.  As such, we could expect that after these “seventy weeks” are concluded, the Israelites will never again depart from the Lord.
2.  “To make an end of sins” – Herein the word “sins” is plural, indicating that it refers unto the individual activities of sin that the Israelites might commit against the Lord their God.  Thus these “seventy weeks” are determined by the Lord God in order to bring about a completion to the sinful activities of the Israelites against Him.  As such, we could expect that after these “seventy weeks “ are concluded, the Israelites will never again commit sins against the Lord.
3.  “To make reconciliation for iniquity” – Herein the word “reconciliation” indicates the ideas of atonement and forgiveness and of reconciliation thereby.  Thus these “seventy weeks” are determined by the Lord God in order to bring about His forgiveness upon the Israelites for their sinful departure from Him and for their sinful activities against Him, and to bring about thereby the reconciliation of the Israelites unto Himself and unto His blessed fellowship.
4.  “To bring in everlasting righteousness” – Herein the phrase “everlasting righteousness” reveals the spiritual condition into which the Lord God intends to bring the Israelites through His work of reconciliation.  He intends to bring them into a spiritual condition of “everlasting righteousness,” not into a condition of righteousness from which they might again fall, but into a condition of righteousness from which they will never fall again.  Indeed, this is the spiritual condition into which the Lord God will bring the Israelites at the completion of these “seventy weeks.”
5.  “To seal up the vision and prophecy” – This phrase appears to indicate that all of the Lord’s prophetic utterances concerning the Israelites (especially concerning His judgments upon the Israelites) will be brought to their conclusion through the completion of these “seventy weeks.”
6.  “To anoint the most Holy” – Herein the phrase “the most Holy” refers to the Most Holy One, the promised Messiah of Israel.  According to the New Testament Scriptures, we learn that this Most Holy One, that the Messiah, is the Lord Jesus Christ Himself.  Thus these “seventy weeks” are determined by the Lord God in order to bring about the literal anointing of the Lord Jesus Christ as King of kings and Lord of lords over all the earth.  As such, we could expect that the literal return of our Lord Jesus Christ as King of kings and Lord of lords (See Revelation 19) will occur at the completion of these “seventy weeks.”
Now, in this context the phrase “seventy weeks” may be literally understood as “seventy sevens,” wherein the English word “weeks” is employed for the idea of “sevens.”  The reason that the English word “weeks” is so employed is because a week is the most natural grouping of seven when we encounter the element of time sequences.  However, the Hebrew idea of “sevens” is not limited only to a group of seven days, but can refer to any grouping of sevens within the sequence of time.  With this understanding in mind, we move to verse 25, wherein greater detail is revealed concerning the first sixty-nine of these “seventy weeks” (or, seventy sevens).
The opening portion of verse 25 reveals that the first sixty-nine of these “seventy weeks” will encompass the time period “from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince.”  Thus these first sixty-nine sevens will begin with “the going forth of the commandment to restore and to build Jerusalem” after their seventy years of captivity by the hand of the Babylonians (See Ezra & Nehemiah).  Thus also these first sixty-nine sevens will conclude with the coming of “the Messiah the Prince.”  Now, the distance of time between these events are known by historical record to be greater than a period of sixty-nine literal weeks.  Rather, we understand by the historical record that the distance of time between these events encompassed a multitude of years (indeed, 483 years).  Therefore, we are brought to understand that the “seventy sevens” of this context are a reference unto seventy groupings of seven years each.
Now, the report of verse 25 is not presented with a simple designation of threescore (sixty) and nine “weeks” (sevens), but with the dividing of two parts, the first being “seven weeks” (seven sevens) and the second being “threescore and two weeks” (sixty-two sevens).  This seems to indicate that something of significance will also occur at the completion of the first “seven weeks” (or, forty-nine years) of these sixty-nine weeks (sevens).  Even so, the closing line of verse 25 appears to reveal what this “thing” of significance is – “The street shall be built again, and the wall, even in troublous times.”
Since verse 25 has recorded the beginning and the ending for the first sixty-nine “weeks” of the “seventy weeks,” we would now logically expect verse 26 to report the events of the seventieth and final “week” of these “seventy weeks.”  Indeed, human logic would move us to expect that the seventieth and final “week” of these “seventy weeks” would follow immediately after the first sixty-nine “weeks” are completed (since the number seventy does follow immediately after the number sixty-nine).  However, this seventieth and final “week” of these “seventy weeks” is not actually and specifically mentioned until verse 27.  Rather, verse 26 gives a report concerning events that occur “after” the “threescore and two weeks” (after the first sixty-nine “weeks”) without making any specific reference to the seventieth and final week.
What then are these events that occur after the first sixty-nine “weeks” (483 years), without any specific indication that they fall in the seventieth and final “week” (7 years)?  Verse 26 appears to give report concerning three things, saying, “And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”  Herein the preposition “after” does not indicate that these things occur at the end of the first sixty-nine “weeks” (483 years), but indicates that these things occur after the first sixty-nine “weeks” (483 years) are already concluded.  Furthermore, it is worthy of notice that verse 25 did not specifically state that the first sixty-nine “weeks” would conclude with the cutting off of the Messiah the Prince.  Rather, verse 25 simply indicated that the first sixty-nine “weeks” would extend “unto the Messiah the Prince” (and thereby conclude), without specifying the activity of the Messiah the Prince to which it was referring.  (Personally, I believe that verse 25 is referring to the beginning of our Lord Jesus Christ’s earthly ministry as initiated by His baptism.)
So then, what are the three things which verse 26 indicates occur after the conclusion of the first sixty-nine “weeks” (483 years)? 
1.  The Messiah will be cut off in death, not for His own sake, but for the sake of others.  According to the New Testament Scriptures, this would be a prophetically refer unto the crucifixion of our Lord Jesus Christ upon the cross. 
2.  “The people of the prince that shall come shall destroy the city [that is – Daniel’s holy city, Jersusalem, as per the contextual statement with which verse 24 began] and the sanctuary [that is – the temple in Jerusalem].”  Now, in this statement there are two elements of information that are worthy of notice in relation to the context.  The first of these elements of information is that there is “a prince that shall come” unto the Israelites and unto the city of Jerusalem who is not referenced as their Messiah.  The second of these elements of information is that this “prince that shall come” is not the one himself who comes against Jerusalem in the event of verse 26 to destroy the city and the sanctuary (temple) therein.  Rather, it is the people of which he will be a part that come against Jerusalem in the event of verse 26 to destroy the city and the sanctuary (temple) therein.
3.  “The end thereof shall be with a flood, and unto the end of the war desolations are determined.”  This statement appears to indicate that the destroying of the city Jerusalem and of the temple in Jerusalem will end with utter the utter desolation of the Israelites, and that the Israelites and the city of Jerusalem will continue to suffer ongoing desolations thereafter.
Finally, with verse 27 we come to the concluding verse of this prophetic utterance and to the specific reference to the seventieth and final “week” (7 years) of these “seventy weeks.”  The opening line of this verse indicates that some “he” will “confirm” some “covenant with many” (apparently among the Israelites, since that is the focus of this prophetic utterance as per the opening statement of verse 24).  In fact, this “he” will “confirm” this “covenant” with these Israelites for a period of “one week” (that is – a period of one seven, or of seven years).  Then this verse indicates that in the middle of this seven year period (after 3.5 years), this “he” will “cause the sacrifice and oblation” of the Israelites “to cease” (apparently ending his seven year “covenant” with the Israelites).  Finally, this verse indicates that this “he” will bring a form of desolation upon the Israelites and the city of Jerusalem, and that this “he” will do so for the purpose of “the overspreading of abominations” upon the Israelites and the city of Jerusalem.  Indeed, this verse indicates that this desolation will continue upon the Israelites and the city of Jerusalem “until the consummation” (until the completion) of the seventieth “week,” and thereby of the “seventy weeks.”
So then, who is this “he” of verse 27?  Grammatically, the closest antecedent to this pronoun in the context is “the prince that shall come” who was mentioned in verse 26.  Furthermore, in the context there is no other reference to “the prince that shall come” of verse 26 in order to explain who he is and why he matters and was mentioned at all in verse 26.  As such, I would contend according to these principles of grammar and context that the “he” of verse 27 is “the prince that shall come” of verse 26.  Now, it is again worthy of note that this “prince” is not referenced in verse 26 as being the Messiah, but that he is in some way related to the people who would destroy the city of Jerusalem and the sanctuary (temple) therein in the destroying event that is prophesied in verse 26.
In conclusion, let us consider the grammatical and contextual gap that is presented in this passage between the conclusion of the sixty-nine “weeks” and the beginning of the seventieth “week.”  Verse 25 clearly speaks concerning the beginning and conclusion of the first sixty-nine “weeks,” and verse 27 clearly speaks concerning the beginning of the seventieth “week.”  However, the events of verse 26 are presented between these other two records.  Indeed, as we have already noted, verse 26 does specifically indicate that the events which it records occur after the sixty-nine “weeks.”  Yet verse 26 makes no specific reference whatsoever to the seventieth “week.”  Furthermore, verse 27 specifically makes reference to the beginning of the seventieth week, and then reports concerning events that will proceed from that point.  Yet verse 27 does not specifically indicate that the events which are recorded in verse 26 are included in that seventieth “week.”  As such, we may understand from the flow of the grammar and the context that there is some form of gap in time between the first sixty-nine “weeks” (483 years) as recorded in verse 25 and the seventieth and final “week” (7 years) as recorded in verse 27, and that the events of verse 26 will fall within that gap in time.
(Note: Often when I post and then later read what I have posted, I find spelling and grammatical errors therein.  In such cases, I use the edit function to correct these errors.  However, under the boundaries of this debate forum, I will not be able to perform such edits.  Therefore, I request grace from the readers concerning any such errors that might be encountered.  Thank you.)
 

One thing to keep in mind is that you do not have to understand everything right now.
2Pe 3:16
(16)  As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.
 
It is a hard thing to do, but we sometimes need to just accept the fact that we are not ready to understand a passage fully. Let it be, and maybe next time your come to read it you will understand something more.
In the debate section there is a lengthy debate regarding Daniel chapter 9 where many aspects are brought forth. You could do far worse than taking the time to read it. You will see in there two vastly differing styles of interpretation, and that in itself will help you with your study, aside from the information included.
It is here.
 
The thing to keep in mind is that the Bible says what it means and means what it says.
Compare everything that you are told about prophecy with the Bible.
Read every passage that is referenced and see if it really is saying what the writer or teacher says it means.
Use your Bible search program (I use e-sword) to find other passages that talk about the same sorts of things, but remember that just because the same word is used, that doesn't mean that it is the exactly the same thing. When you read a "Cross-reference" from a writer, you may find that it is talking about a similar sounding battle, but when you read the full passages that describe the battle, you find it is actually a different battle in each passage. (or whatever event you are researching).
I rarely teach about prophecy because there is so much I do not understand properly. When I do teach, I am always careful to let people know when I am in area that I am unsure about, and I present it only on that basis.
I have no problem at all in letting people know that I am still learning when it comes to the Bible. I do my best, but I still have a long way to go.

Celina, I would counsel you to ignore pretty much anything Invicta says about prophecy.
His position on such matters is certainly not Baptist, and it is also not Biblical.
He will lead into false interpretive practices, and therefore to false conclusions.

Invicta,
You are mistaken. Revelation 20:4-6 is the literal 1000 Year Reign of Christ as KING OF KINGS AND LORD OF LORDS.
Acts 2:34 is referring to the first coming of the Lord Jesus as a Lamb to take away the sins of the world.
Celina, and the Brethren,
I had previously covered the literal fulfillment of the prophecies concerning Revelation 20:4-6 on another thread; here is the link to that study.
If anyone has any question concerning any of the lessons dealing with the prophecies of the Old Testament and the fulfillment in Revelation 20:4-6 I would gladly answer them in the thread that I linked to, "Revelation Bible Study."
Concerning Acts 3:24
The context of Peter's sermon in Acts 3:12-26 is a sermon on the first coming of Christ as the suffering Messiah, as prophesied in Isaiah 53, for the sins of the world. Invicta miss-applied that one verse (he took it out of context), to give the apostle Peter's message a different meaning.
I would suggest the brethren look closely at Acts 3:14-18 and following. The apostle Peter clearly tells the audience to repent and believe the prophets. "But those things, which God before hath shewed by the mouth of his prophets, that Christ should suffer, he hath so fulfilled." Acts 3:18 Peter is clearly referring to the prophecies concerning Christ suffering as Messiah; he is not referring to any prophecies concerning the church.
Alan
 

Here is a very broad overview.
The prophecies of the Old Testament prophets concerning the Messiah and His sufferings (Isaiah 53 for example), were fulfilled in the the Lord Jesus Christ at His coming as revealed in Matthew, Mark, Luke and John.
The prophecies of the prophets concerning the cleansing of the rebels of the nation of Israel, the judgments pronounced on the nations of the world (not only the nations surrounding Israel), are fulfilled as revealed in Book of Revelation.
The proper sequence of the fulfillment of the prophets concerning the nation of Israel, and the the judgments of the nations of the world, are revealed in Revelation chapter 6-20 
The fulfillment of the restoration of the nation of Israel, with the Messiah as King and Judge, is revealed in Revelation 20:4-6
There are no prophecies concerning the church in the Old Testament.
My wife just called me to supper, so, more to come later ....

By reading and attempting to understand all the other books. Genesis through Revelation. Each book builds onto the next. Prophesy is not for the novice but is basically the pinnacle that sits on top of a person's culmination of scripture knowledge. You cannot understand an end of a thing until you first learn about it's beginning and substance. Daniel happens after the kingdom of the nation of Israel is taken away and Revelation happens after God's church is taken away. Too often many try to interpret prophesy without first learning anything about God's order, of Israel, of His church, or of the world in general. Prophesy books or bible lessens from Godly men you trust can help get a broad overview of events or suggested meanings but in order to fully grasp prophesy yourself you need to be patient and open to learning the foundational aspects of scripture first.
Daniel 12:8-10 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

How would a Calvinist answer this question? After all, if no one actually has free will, then our mistakes, our sins, even the most grievous, MUST be by the hand of God causing those things.

I wonder if the Lord permits us to make foolish errors so that we are aware of our own fallibility, and lean upon the Lord for His grace.
If we went through life making no errors we would then consider that we are not in need of His grace, and start depending upon our own perceived goodness and strength.

We are depraved sinners and will make mistakes and do stupid things (sin) when our focus is not on God.  In addition, we must maintain fellowship with the Lord so that he will answer our prayers.  If we regard iniquity in our hearts, the Lord will not hear us, he literally turns his face away from us.  So confess those sins and pray for wisdom and knowledge and read your bible.
 
I've just completed a very trying day, very painful, very adversarial and contentious, and the Lord was with me all the way!  I cannot imagine going through life without the Lord anymore.  

I know the answer to this. But I still wonder. 

God let man fall and sin to enter the world so He could show how gracious He is. That He is mighty to save. 
But I still wonder and question why God would let us do stupid things and make mistakes. 
How I wish that my flesh isn't corrupted and that all my choices in life are good ones. 
How I long to that day when we don't "get" to sin anymore or make bad choices. 
I would appreciate any inputs from you all. :) 

 

Backups!  If I drop my Bible into a deep puddle of water then chances are I might loose some of the notes I've written...  I've even seen Bibles lost and stolen.  I still have the Bible I purchased in 1984 - glued together several times.   An app can crash but restore your backup and you have your app and notes good as new!  On the other hand... software can change and software companies go out of business so then you can't even open your app.  Thus, I export/backup my Bible app notes as plain text files.   (I am not advocating a Bible app over a printed Bible... Just presenting all aspects)

Modern-day "prophets", word of knowledgists, et al...
...proclaim that a "spiritual experience" equals truth regardless of God's word. They place whatever "spiritual experience" they experience above God's word. After all, "it" happened to them, so it must be true, and it must be of God...even when their "experience" opposes God's word.
We have an entire movement that is experience-based. They want to experience God. They want to witness a miracle. They want to have a "feeling". They want a manifestation.
We have an entire movement that exalts temporal feelings and experiences over faith. In their quest to "experience God", they will open themselves up to all kinds of false doctrines that will deliver the experience. It's truly sad, because faith is what pleases God.
Does experience equal truth; therefore, it takes precedence over (and has more authority than) God's word?
Peter had a true spiritual experience...he saw the Lord Jesus Christ transfigured, and he heard the voice of God. Yet, while recounting that experience in 2 Peter 1, he said this...
2 Peter 1:19
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
While Peter's experience was true and genuine, he placed God's word above his experience.
Do you recall what the third commandment is?
Exodus 20:7
Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
Sounds like God's name is important to him, doesn't it? Do you realize that God magnifies his word above his name?
Psalms 138:2
I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
Yet, we have an entire movement that exalts and magnifies "experience" over God's word?
The Israelites "experienced" God more than anyone. They experienced God day-after-day for forty years...they saw the miracles, they saw the manifestations...they experienced it. Yet God said...
Numbers 14:11
And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
Despite the experiences, they didn't believe God...they didn't have faith...and faith is what God wanted. He wanted them to believe; he wanted them to believe his word. All the experience did was cause them to believe the experience, and when they didn't experience God, they complained...like many in today's movement. When they don't "experience" God, they get dissatisfied.
Can a child of God have a spiritual experience? Sure he can...
He can experience heartfelt repentance. He can experience the joy of the Lord. He can experience heartfelt sorrow for those who are lost...etc.
A person's spiritual experience doesn't determine truth separate from God's word. A person's spiritual experience doesn't usurp God's word. A person's spiritual experience doesn't take precedence over God's word, and a person's spiritual experience that opposes God's word isn't an experience from God.
A true and biblical spiritual experience will be one that is a result of hearing or reading God's word.
One final thought...
Can a child of God have a supernatural experience with God? Yes, but it depends upon your meaning of "supernatural". God still performs miracles in people's lives today; however, God has plainly stated that it's faith that pleases him...faith in his word...not faith in experiences.
Hebrews 11:6
But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
Romans 10:17
So then faith cometh by hearing, and hearing by the word of God.
 
 
 
 
Experiences will cause you to put your faith in experiences. That's what this whole "experience" movement is about. Experience, experience, experience.
Do you want to experience God? Do you want something tangible? You already have it...you can hold it in your hands. God wants you to put your faith in his word.
 
 

I use all of them...printed, phone app (MySword), and a computer program (TheWord).
I still prefer my actual printed Bible though.
There's just something that invokes an awe and reverence in me about being able to hold, read, and study an actual bible. Men gave their lives to produce a printed bible, and we enjoy the privilege of owning one today because of their efforts and sacrifices.
To be fair though, I also see the current explosion of computerized bibles as a natural progression. I know just a little about coding, so I can't imagine the work that must go into producing a bible program or app...and many are free to use! Those who produce these programs may not have given their lives, but they've certainly given a tremendous amount to give us God's word technologically.
Still...I'm an old fogy...and prefer a printed bible. LOL! 

I am not against these devices, I think the technology can be a big benefit if properly used. For me "properly used" would be for studying or possibly witnessing, as in soul winning. They can be a big help in comparing Scripture, as well as cross referencing and you can, at the same time, input your study right on the device.
Using a printed Bible in church encourages others to bring and use theirs. One of the first things I remember doing as a new Christian is learning where the books of the Bible are. In this respect I think that this is a needful endeavor, much like memorizing bible verses. You get familiar with not only the book or verse, but also where it is located. Is the book in the front, between the front and the middle, in the middle, between the middle and the end?
I can still remember memorizing verses and becoming very familiar with where the verse was located on the page. I actually had a picture of it in my mind which helped a lot in finding both book and verse.
For instance, I use my computer almost exclusively for study and sermon preparation. This is not like carrying your device to church with you. But my Sword Searcher program as a definite step up from only having a printed Bible for study purposes.

Hi.. I'm not challenging here... but spurring conversation... If you are using a Bible app only does it matter that you can quickly navigate through a printed Bible?  If you don't know the Books of the Bible nor their order does it matter whether you are in an App or Printed Bible?  Both show lack of care and study.

Praying!