Practical application of Pentecostal theology in politics, economy and social issues
This is why the modern teaching of grace alone (or grace without God’s Law) simply does not work. God gave certain instructions that are necessary for us to follow if we want to live the way we are created to live. The idea that God voided those instructions after He sent His Son to be a sacrifice for our sins simply does not add up.
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This is why the modern teaching of grace alone (or grace without God’s Law) simply does not work. God gave certain instructions that are necessary for us to follow if we want to live the way we are created to live. The idea that God voided those instructions after He sent His Son to be a sacrifice for our sins simply does not add up.
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In 1 John 4:2b, what does John mean by ἐν σαρκὶ ἐληλυθότα? “In flesh [and blood]” or “among humans/men”? And why is this such an important issue?
1Jn 4:2 By this you know the Spirit of God: every spirit that
confesses that Jesus Christ has come in the flesh is from God,Westcott and Hort / [NA27 variants] Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ
θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ
θεοῦ ἐστίν,
Please provide primary source(s) for any historical references.
By the way, my own view is that “John” wrote his letter to correct various misrepresentations of Jesus, such as saying that he was divine or an angel (the message of the antichrists) which he considered idolatry.
Here is the semantic domain of σάρξ, σαρκός from BDAG:
σάρξ, σαρκός, ἡ (Hom.+; ‘flesh’). ① the material that covers the bones
of a human or animal body, flesh lit. 1 Cor 15:39abcd; Hv 3, 10, 4; 3,
12, 1. The pl. (which denotes flesh in the mass [Lucian, Dial. Mort.
10, 5], whereas the sing. rather denotes the substance.—Herodas 4, 61;
Gen 40:19; 1 Km 17:44; 4 Km 9:36; PsSol 4:19; TestJob 13:5; Philo;
Jos., Ant. 12, 211; Just., A I, 26, 7; Mel., P. 52, 383; Ath. 34, 2)
Lk 24:39 v.l.; Rv 19:18, 21 (4 [6] Esdr [POxy 1010, 16] cannibalism
out of hunger, sim. Mel., P. 52, 383; Quint. Smyrn. 11, 245: the
σάρκες of the slain are food for the birds) B 10:4; metaph. Rv 17:16.
It decays 1 Cl 25:3; cp. Ac 2:31 (cp. 2a below). Normally gives forth
an evil odor when burned MPol 15:2. W. bones (s. ὀστέον) 1 Cl 6:3 (Gen
2:23); Lk 24:39; Eph 5:30 v.l. (metaph.). Paul speaks of his illness
as a σκόλοψ τῇ σαρκί (s. σκόλοψ) 2 Cor 12:7. ἡ ἐν σαρκὶ περιτομή the
physical circumcision (cp. Just., D. 10, 1 al.) Ro 2:28; cp. Eph
2:11b; Col 2:13 (ἀκροβυστία 2); Gal 6:13 (ἡ σάρξ=the flesh that is
circumcised); B 9:4. Metaph.: the corrosion on the precious metals of
the rich φάγεται τὰς σάρκας ὑμῶν ὡς πῦρ Js 5:3.—Ign. describes the
elements of the Eucharist as σὰρξ (or αἷμα) Ἰησοῦ Χριστοῦ IRo 7:3;
IPhld 4; ISm 7:1. Also J 6:51–56 urges that one must eat the flesh
(and drink the blood) of the Human One or Son of Man (Just., A I, 66,
2; s. TPhilips, Die Verheissung der hl. Eucharistie nach Joh. 1922;
Bultmann ad loc.; AWikenhauser ’48, 105f).—His anti-Docetic position
also leads Ign. to use the concept ‘flesh (and blood) of p 915
Christ’ in other contexts as well ITr 8:1; IPhld 5:1.—For Mt 16:17;
Gal 1:16; Eph 6:12; and 1 Cor 15:50 s. 3a. ② the physical body as
functioning entity, body, physical body ⓐ as substance and living
entity (Aeschyl., Sept. 622: opp. νοῦς; Ex 30:32; 4 Km 6:30; TestAbr A
20 p. 103, 6 [Stone p. 54] πάντα τὰ μέλη τῆς σαρκός μου; w. καρδία or
ψυχή Alex. Aphr., An. p. 98, 7–10 Br.; Ps 37:8; 62:2; Eccl 2:3; Ezk
11:19; 44:7 a1.; Jos., Bell. 6, 47, Ant. 19, 325; Ar.15, 7) οὔτε ἡ
σὰρξ αὐτοῦ εἶδεν διαφθοράν Ac 2:31 (but s. 1). W. ψυχή 1 Cl 49:6 (Tat.
13:2 al.). W. καρδία Ac 2:26 (Ps 15:9).—Eph 5:29. ἑόρακαν τὸ πρόσωπόν
μου ἐν σαρκί they have seen me face to face Col 2:1. ἕως ἂν τὸν
χριστὸν ἐν σαρκὶ ἴδῃ before he had seen the Messiah in person GJs 24:4
(cp. Lk 2:26). Opp. πνεῦμα (Ath. 31:3; PGM 5, 460 ἐπικαλοῦμαί σε τὸν
κτίσαντα πᾶσαν σάρκα κ. πᾶν πνεῦμα) 1 Cor 5:5; 2 Cor 7:1; Col 2:5; 1
Pt 4:6; Hm 3:1; 10, 2, 6; cp. AcPl Ant 13:17 (=Aa, I 237, 2; s. οἶδα);
also in relation to Christ (though this is disputed) J 6:63; Hs 5, 6,
5–7; cp. 1 Ti 3:16.—ἀσθένεια τῆς σαρκός bodily ailment Gal 4:13; s.
vs. 14. ἀσθενὴς τῇ σαρκί weak in the body Hs 9, 1, 2. ὁ ἀλγῶν σάρκα
the one who is ill in body B 8:6. πάσχειν σαρκί 1 Pt 4:1b. Cp. 2 Cor
7:5. ἡ τῆς σαρκὸς καθαρότης the purity of the body Hb 9:13 (opp.
καθαρίζειν τὴν συνείδησιν vs. 14). σαρκὸς ἀπόθεσις ῥύπου 1 Pt 3:21 (s.
ῥύπος 1). The σάρξ is raised fr. the dead (s. ParJer 6:9; Theoph. Ant.
1, 7 [74, 2]) 1 Cl 26:3; 2 Cl 9:1. ἀνάστασις σαρκός AcPlCor 1:12; 2:24
(σαρκὸς ἀνάστασιν Just., D. 80, 5); cp. ἀναστήσεσθε ἔχοντες ὑγιῆ τὴν
σάρκα AcPlCor 2:32. Of the body of Christ during his earthly ministry
Eph 2:14 (JHart, The Enmity in His Flesh: Exp. 6th ser., 3, 1901,
135–41); Hb 10:20; 1 Pt 3:18; 4:1a; 1J 4:2; 2J 7; B 5:1, 10f; 6:7, 9;
7:5; 12:10; IEph 7:2; Pol 7:1; AcPlCor 2:6b. Married couples form μία
σάρξ (Gen 2:24; s. Ath. 33, 2 τὴν σάρκα πρὸς σάρκα …
κοινωνίαν.—GAicher, Mann u. Weib ein Fleisch: BZ 5, 1907, 159–65) Mt
19:5f; Mk 10:8ab; 1 Cor 6:16; Eph 5:31 (on these passages, TBurkill,
ZNW 62, ’71, 115–20). δικαιώματα σαρκός behind ‘all sorts of
ceremonial washings’ there are regulations that concern the physical
body Hb 9:10.—On ὑποτάγητε τῷ ἐπισκόπῳ ὡς ὁ Χριστὸς τῷ πατρὶ κατὰ
σάρκα IMg 13:2 s. Hdb. ad loc. and MRackl, Die Christologie des hl.
Ignatius v. Ant. 1914, 228.—πνεῦμα δυνάμεως … ὁ θεὸς … κατέπεμψεν εἰς
σάρκα τουτέστιν εἰς τὴν Μαρίαν God sent a powerful spirit (prob. a
ref. to the kind of divine breath that brought the first human being
to life [Gen 2:7]) into flesh, that is, into Mary AcPl Ha 8, 26=BMM
recto 34; s. AcPlCor 1:14. ⓑ as someth. with physical limitations,
life here on earth (ApcEsdr 4:4 p. 28, 3 Tdf. σάρκα ἀνθρωπίνην φορῶ)
θλῖψιν τῇ σαρκὶ ἕξουσιν 1 Cor 7:28. Cp. 2 Cor 4:11; Col 1:24. Of
Christ τὸ σῶμα τῆς σαρκὸς αὐτοῦ his body with its physical limitations
Col 1:22; cp. 2:11 and s. cα below (cp. En 102:5 τὸ σῶμα τῆς σαρκὸς
ὑμῶν; 1QpHab 9:2; Orig., C. Cels. 6, 29, 25).—Of human life: ἀποδημεῖν
τῆς σαρκός MPol 2:2 (s. ἀποδημέω). ἐπιμένειν ἐν τῇ σαρκί Phil 1:24.
ζῆν ἐν σαρκί vs. 22; Gal 2:20. ἐν σ. περιπατεῖν 2 Cor 10:3a. ἐν σ.
τυγχάνειν Dg 5:8a. ὄντος ἔτι ἐν σ. σου AcPlCor 1:6. τὸν ἐπίλοιπον ἐν
σ. χρόνον 1 Pt 4:2. ἡ ἐπιδημία τῆς σαρκὸς ταύτης our sojourn in life
2 Cl 5:5. ἐν τῇ σαρκί in our earthly life 8:2. ⓒ as instrument of
various actions or expressions. α. In Paul’s thought esp., all parts
of the body constitute a totality known as σ. or flesh, which is
dominated by sin to such a degree that wherever flesh is, all forms of
sin are likew. present, and no good thing can live in the σάρξ Ro 7:18
(cp. Philo, Gig. 29 αἴτιον δὲ τῆς ἀνεπιστημοσύνης μέγιστον ἡ σὰρξ καὶ
ἡ πρὸς σάρκα οἰκείωσις; Sextus 317 ἀγαθὸν ἐν σαρκὶ μὴ ἐπιζήτει. The OT
lays no stress on a necessary relationship betw. flesh as a substance,
and sin. But for Epicurus the σάρξ is the bearer of sinful feelings
and desires as well as the means of sensual enjoyment: Ep. in Plut.,
Mor. 135c; 1087bf; 1089e; 1096c αἱ τῆς σαρκὸς ἐπιθυμίαι. Also Diog. L.
10, 145. Likew. Plut. himself: Mor. 101b ταῖς τῆς σαρκὸς ἡδοναῖς;
672e; 688d; 734a; Ps.-Plut., Mor. 107f σαρκὶ καὶ τοῖς πάθεσι ταύτης;
Maximus Tyr. 33, 7a. Cp. 4 Macc 7:18 τὰ τῆς σαρκὸς πάθη; Philo, Deus
Imm. 143 σαρκὸς ἡδονή, Gig. 29; TestJud 19:4; TestZeb 9:7; ApcMos 25
[p. 14, 2 Tdf.] εἰς τὴν ἁμαρτίαν τῆς σαρκός); Ro 6:19; 7:25 (opp.
νοῦς); 8:3a, 4–9 (cp. Persius 2, 63 scelerata pulpa, which
contaminates devotion to deity), 12f; Gal 5:13, 24; Col 2:23; Jd 23;
AcPlCor 2:11, 15; Dg 6:5 (opp. ψυχή, as Plut., Mor. 101b). Opp. τὸ
πνεῦμα Ro 8:4, 5, 6, 9, 13; Gal 3:3; 5:16, 17ab; 6:8ab; J 3:6; B 10:9.
τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής (cp. Orig., C. Cels. 2, 25,
8) Mt 26:41; Mk 14:38; Pol 7:2. σὰρξ ἁμαρτίας sinful flesh Ro 8:3b.
ἐπιθυμία (τῆς) σαρκός (cp. Maximus Tyr. 20, 9f σαρκῶν … ἐπιθυμίας) Gal
5:16; 1J 2:16; B 10:9. Pl. Eph 2:3a, cp. b; 2 Pt 2:18; cp. Ro 13:14.
τὰ ἔργα τῆς σαρκός Gal 5:19 (s. Vögtle at πλεονεξία). τὰ θελήματα τῆς
σαρκός Eph 2:3b. ὁ νοῦς τῆς σαρκός Col 2:18. τὸ σῶμα τῆς σαρκός the
body of (sinful) flesh 2:11; cp. 1:22 and s. b above (cp. Sir 23:17
σῶμα σαρκὸς αὐτοῦ; En 102:5 τῷ σώματι τῆς σαρκὸς ὑμῶν). τὰ τῆς σαρκός
what pertains to (sinful) flesh Ro 8:5b. ἐν (τῇ) σαρκὶ εἶναι be in an
unregenerate (and sinful) state Ro 7:5; 8:8f. τὰ ἔθνη ἐν σαρκί Eph
2:11a. κατὰ σάρκα εἶναι Ro 8:5a; ζῆν vs. 12b; 13; Dg 5:8b; περιπατεῖν
Ro 8:4; 2 Cor 10:2; βουλεύεσθαι 1:17; στρατεύεσθαι 10:3b; cp. IRo 8:3
(opp. κατὰ γνώμην θεοῦ). β. source of the sexual urge. The σάρξ is the
source of the sexual urge, without any suggestion of sinfulness
connected w. it ἐκ θελήματος σαρκὸς ἐγεννήθησαν J 1:13. ⓓ as someth.
attractive 2 Pt 2:10 (a Hebraism, cp. Judg 2:12; 3 Km 11:10; Sir
46:10). S. also 3b. ③ one who is or becomes a physical being, living
being with flesh ⓐ of humans person, human being: πᾶσα σάρξ every
person, everyone (LXX; TestAbr B 7 p. 112, 3 [Stone p. 72]; GrBar
4:10; ApcEsdr 7:7; ApcMos 13 [p. 7, 1 Tdf.]; Mel., P. 55, 400: for
כָּל-בָּשָׂר; s. πᾶς 1aα) Lk 3:6 (Is 40:5); J 17:2; Ac 2:17 (Jo 3:1);
1 Pt 1:24 (Is 40:6); 1 Cl 59:3; 64; 2 Cl 7:6; 17:5 (the last two Is
66:24); AcPlCor 2:6a. οὐ πᾶσα σάρξ no person, nobody (En 14:21
end.—W-S. §26, 10a; B-D-F §275, 4; 302, 1; Rob. 752) Mt 24:22; Mk
13:20; Ro 3:20 (cp. Ps 142:2 πᾶς ζῶν); 1 Cor 1:29 (μή); Gal
2:16.—Though σ. in the foll. passages refers to body in its physical
aspect, it cannot be divorced from its conjunction with αἷμα, and the
unit σὰρξ καὶ αἷμα (cp. Sir 17:31; TestAbr B 13 p. 117, 26 [Stone p.
82]; Philo, Quis Div. Rer. Her. 57; Just., D. 135, 6) refers to a
human being in contrast to God and other transcendent beings Mt 16:17;
Gal 1:16; Eph 6:12 (here vice versa, αἷ. καὶ σ.). τὰ παιδία
κεκοινώνηκεν αἵματος καὶ σαρκός the children share mortal nature Hb
2:14, but with suggestion of its frailty, as indicated by the context
with its ref. to death. Because they are the opposites of the divine
nature σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται 1 Cor
15:50 (JJeremias, NTS 2, ’56, 151–59). For Jd 7 s. b next. Cp. AcPl
Ant 13, 17 (=Aa I 237, 2) σαρκί personally (s. οἶδα 2). ⓑ of
transcendent entities ὁ λόγος σὰρξ ἐγένετο J 1:14 (RSeeberg, Festgabe
AvHarnack dargebracht 1921, 263–81.—Artem. 2, 35 p. 132, 27 ἐὰν
σάρκινοι οἱ θεοὶ φαίνωνται; Synes., Dio 6 p. 45b).—Of flesh other than
human: ὀπίσω σαρκὸς ἑτέρας after another kind of flesh (cp. Judg 2:12
ὀπίσω θεῶν ἑτέρων) i.e. of divine messengers who take on σ. when they
appear to humans (so Windisch et al.; difft. Frame et al. of same-sex
activity) Jd 7. p 916…④ human/ancestral connection, human/mortal nature, earthly
descent (Did., Gen. 144, 25) Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα Ro
4:1 (Just., D. 43, 7 al.). οἱ συγγενεῖς μου κατὰ σάρκα 9:3. τοὺς τῆς
σαρκὸς ἡμῶν πατέρας Hb 12:9. τὸν Ἰσραὴλ κατὰ σάρκα the earthly Israel
1 Cor 10:18 (opp. τὸν Ἰσραὴλ τοῦ θεοῦ Gal 6:16). Of natural descent
τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα
τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal
4:23; cp. vs. 29. μου τὴν σάρκα my compatriots Ro 11:14 (s. Gen
37:27).—Of Christ’s physical nature Ro 8:3c; Hb 5:7. Christ is
descended fr. the patriarchs and fr. David (τὸ) κατὰ σάρκα according
to the human side of his nature, as far as his physical descent is
concerned Ro 1:3 (JDunn, Jesus: Flesh and Spirit [Ro 1:3f], JTS 24,
’73, 40–68); 9:5; 1 Cl 32:2; IEph 20:2. The context of 2 Cor 11:18
includes ancestry as a reason for boasting, but σ. in this pass.
applies as well to other aspects of Paul’s career and therefore
belongs more properly in 5…⑤ the outward side of life as determined by normal perspectives or
standards, a transf. sense of 1 and 2. Usually w. κατά indicating norm
or standard σοφοὶ κατὰ σάρκα wise (people) according to human
standards 1 Cor 1:26. καυχᾶσθαι κατὰ (τὴν) σάρκα boast of one’s
outward circumstances, i.e. descent, manner of life, etc. (cp. 11:22)
2 Cor 11:18. κατὰ σάρκα Χριστόν Christ (the Messiah) from a human
point of view or as far as externals are concerned 5:16b, cp. a (κατά
B5bβ and 7a; also VWeber, BZ 2, 1904, 178–88; HWindisch, exc. ad loc.;
Rtzst., Mysterienrel.3, 374–76; FPorter, Does Paul Claim to Have Known
the Historical Jesus [2 Cor 5:16]?: JBL 47, 1928, 257–75; RMoxon, CQR
108, 1929, 320–28). οἱ κατὰ σάρκα κύριοι those who, according to human
standards, are masters Eph 6:5; Col 3:22. ὑμεῖς κατὰ τὴν σ. κρίνετε
you judge by outward things, by externals J 8:15. Of the route taken
in one’s earthly life ἡ ὁδὸς ἡ κατὰ σάρκα IRo 9:3.—ἐν σαρκὶ πεποιθέναι
place one’s trust in earthly things or physical advantages Phil 3:3f.
εὐπροσωπῆσαι ἐν σαρκί Gal 6:12. Onesimus is a beloved brother to
Philemon καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ both as a human being (=personally,
in the external relationship betw. master and slave) and as a
Christian Phlm 16. ὑμῶν δὲ ἐν σαρκὶ ἐπισκόπῳ IEph 1:3 (cp. IMg
3:2).—HWindisch, Taufe u. Sünde 1908; EBurton, ICC Gal. 1920, 492–95;
WSchauf, Sarx 1924; WBieder, Auferstehung des Fleisches od. des
Leibes?: TZ 1, ’45, 105–20. W. special ref. to Paul: Ltzm., Hdb. exc.
on Ro 7:14 and 8:11; Lohmeyer (ἁμαρτία 3a); EKäsemann, Leib u. Leib
Christi ’33; RGrant, ATR 22, ’40, 199–203; RBultmann, Theologie des
NTs ’48, 228–49 (Engl. tr. by KGrobel, ’51 I, 227–59); LMarshall,
Challenge of NT Ethics ’47, 267–70; E Schweizer, Die hellenist.
Komponente im NT sarx-Begriff: ZNW 48, ’57, 237–53; two in KStendahl,
The Scrolls and the NT, ’57: KKuhn, 94–113 and WDavies, 157–82;
JPryke, ‘Spirit’ and ‘Flesh’ in Qumran and NT: RevQ 5, ’65, 346–60;
DLys, La chair dans l’AT ’67; ASand, D. Begriff ‘Fleisch’ ’67 (Paul);
RJewett, Paul’s Anthropological Terms ’71, 49–166. On Ign.:
CRichardson, The Christianity of Ign. of Ant. ’35, esp. 49 and 61. S.
also the lit. s.v. πνεῦμα, end.—B. 202. DELG. M-M. EDNT. TW. Spicq.
Sv.Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon
of the New Testament and other early Christian literature (3rd ed., p.
916). Chicago: University of Chicago Press.
Varnel Watson
The modern teaching of Grace alone is grace for none
The Biblical Reformation of Sola Gratia is of God
For this reason I have disagreed with Tom Steele before
and have exposed the modern day judeizers who
spy on our grace for salvation by faith alone
Tom Steele
Grace is Old Testament…
https://www.facebook.com/notes/truth-ignited/noah-the-beginning-of-grace/663100560518047
Tom Steele
Teaching a message of grace is Judaizing and makes you a Judaizer Troy Day
https://hoshanarabbah.org/blog/2016/02/26/concept-of-grace/
Louise Cummings
Read Colossians. Paul is writing a letter to them telling them it’s by Grace through Faith. And the last half of chapter three in Colossians. He really tell them all the sin they have to leave alone. It straight and pure , if you are going to be a Christian. It’s no dabbling around with sin.The Church was doing pretty good until this gals teacher came in and started teaching false doctrine. Chapter three of Colossians, should let him know. And 2nd Corinthians , I cant remember chapter and verse. But it says come out from among the world, and be he separate. Touch not the unclean things and I will receive you.
Varnel Watson
Teaching a message of grace is Judaizing is exactly what the Judaizers told Paul and the Galatians
Louise Cummings
A lot of people doesn’t believe any part of the Old Testament. But if you will notice in Reading the New Testament, you will find it written there. God hasn’t changed his mind , on sin. Some say the Commands wasn’t brought into the New Testament. But when they ask Jesus what the greatest Commandment was. He said to Love The Lord God with all you Soul Mind and body ( to me that means with everything that’s with within you). Then He said the second is like unto it , Love thy neighbor as thy self. And on these two Commands. Hangs All The Law and the Prophets. He said Heaven and earth will pass away. But My Word will never pass away. I know I should have taken time to look all these Scriptures. But on Saturdays. I always have to hurry. Because I spend Friday and Saturday, preparing for my Sunday School Class. I put a lot of study into. I apologize for not having them looked up.
Varnel Watson
A lot of people doesn’t believe a lot
John Ybanez Bautista
Dont attach the work into salvation because that is dishonoring God’s way of salvation.God offer salvation in free without your help,thats grace but after you receieved that gift its actually an obligations that you need to work hard to follow Christ inorder to give back honor and glory to God,and to show the evidences of your salvation because to say that i am saved is very easy but the action or proof is very hard to prove it.Thats why true believers can show up work not to be save but to prove themselves that they were saved.
Varnel Watson
is it GRACE alone? David Willier
David Willier
Troy Day: Is what grace alone? What is ‘it’?
Brian Roden
As pointed out by deSilva in his work on charis and pistis in the historical/cultural context in which Paul was writing.
RichardAnna Boyce
Colossians 1:5-6 The living faith demonstrated by the Colossians grew successfully from their understanding of the hope laid up…in heaven. Since the term gospel simply means “good news,” the Colossians no doubt had earlier been taught more than just how Christ gives eternal life: they had also heard of the “good news” concerning the future. Eschatology, the study of end times, is vital not just to increase one’s biblical knowledge but also to give a believer impetus to live fruitfully the Christian life. Once they learned the good news of how they would live forever with Christ (Heb 7:25) in a new home built by Him (John 14:2) and would serve him forever (1 Peter 4:11), they began to live this truth out in their day-to-day existence. The result was that this truth bore fruit and increased, even in mere humans such as the Colossians. God’s Word always accomplishes its intended results: it either causes believers to live righteously (2 Tim 3:16-17), or it convicts them for living foolishly (James 4:17).
RichardAnna Boyce
Colossians 1:10 How could the Colossians be fully pleasing to God? By bearing fruit in every good work. Just as believers stand out by being faithful in their behavior, so also faithful believers stand out even more by bearing fruit. Fruit does not come automatically but rather is cultivated as believers like branches remain dependant on Christ, our Vine (John 15:1-7). While He gives eternal life simply by believing the gospel, He is fully pleased only when believers take that new life and bear much fruit with it (v 8). This fruit-bearing behavior shows the world they not only believe the gospel but also are followers of Jesus as His modern-day disciples (13:35).
RichardAnna Boyce
Colossians 1:21-23
Paul’s goal for the Colossians is the same as Christ’s goal for all believers: to present them holy, and blameless, and irreproachable. While all believers are considered holy (hagios) in their positional standing the moment they believe in Christ (Heb 3:1; Rev 20:6), only through faithfulness in their day-to-day lives are believers holy in their conditional standing or experience (Rom 12:1; Eph 5:27; 1 Peter 1:15-16; 2 Peter 3:11). The fact that believers have to be told to be holy and blameless and irreproachable testifies that it is not automatic, but must be sought after.
The phrase in His sight refers to one’s standing before the Judgment Seat of Christ, the place all believers will stand to be recompensed for how they lived the Christian life (Rom 14:12; 2 Cor 5:10). This will not decide whether believers get into the kingdom, since that is decided the moment a person places his faith in Jesus Christ for eternal life (John 3:16-18; 5:24). Only believers will be present at this event, and the purpose is for each believer to be rewarded for their level of faithfulness to God. Some will be rewarded richly (Luke 6:35; 1 Cor 3:14; Col 3:24; Heb 10:35) while others may suffer loss and regret (Matt 25:24-30; Luke 19:20-26). A believer’s goal should be to live and finish well so that he might hear those beloved words of Matt 25:23, “Well done, good and faithful servant.”
1:23. Being accepted and rewarded at the B¢ma is conditional. It depends on whether the believer continues in the faith, grounded and steadfast. This points to the need not only to keep believing the right things, but also to act on them as well. Finishing the race with excellence was never guaranteed, even for the apostle Paul (1 Cor 9:27; cf. 2 Peter 3:17). Those who insist that all true believers finish well both with their doctrine and with their behavior fail to take into account the numerous scriptural warnings that such perseverance is never automatic (Luke 8:11-15; Gal 1:6; 2:4,14; 4:9; 5:1,4; Eph 4:14; 6:10-11; Col 2:4,8; 1 Thess 3:2,5,8; 1 Tim 1:19; 4:1; 6:10; 2 Tim 2:12,17,25; 4:4; Titus 1:9,13,15). Not all saints persevere, and so Paul reminds the Colossians of this fact so that they would not be moved away from the hope of the gospel. The good news of Jesus Christ was preached to every creature under heaven, that is, without discrimination.
RichardAnna Boyce
Colossians 2:11-13
Through faith in Christ they had received a spiritual circumcision, one made without hands, making a physical one inconsequential. By putting off the body of the sins of the flesh they had been forgiven once and for all through the circumcision of Christ. This should not be seen as some kind of promise to turn from sins for the promise of eternal life, since such a demand is not made by God and would be impossible for a person still dead in their trespasses. By trusting in Christ alone for the free gift of eternal life one receives forgiveness (Rom 6:23; Col 2:13). Putting off the…sins of the flesh refers not to dealingwith sins in one’s daily life but rather to what Christ has already done; He has rescued believers from the penalty of sin (2 Cor 5:21; Heb 9:26).
2:12. By trusting in Jesus for eternal life, each believer is identified as having undergone the same burial and resurrection as that of Christ. This is the picture conveyed by water baptism, the reality that the believer has already trusted Christ and has been buried and then raised to life with Him. Therefore believers will live forever in Christ because Christ Himself lives forever. All this is not through man’s effort or good works but only through the working of God. The baptism Paul refers to here is not water baptism, since no good work (even the ones commanded by God) adds, brings, or proves salvation. Rather, Paul is referring to the baptism of the Holy Spirit, the sealing of God’s Spirit on each believer the moment he places his faith in Christ (Rom 6:3-4; 1 Cor 12:13; Gal 3:27; Eph 1:13).
2:13. This truth is again examined in greater detail. Every person, though being dead in your trespasses and the uncircumcision of your flesh, is instantly made alive together with Him the moment he is justified through faith. Believers will never be judged for their trespasses since God Himself has forgiven you all trespasses (cf. 1:13-14). Of course a believer’s fellowship with Christ can be broken by sin and so one’s sins need to be confessed in order to restore fellowship with Christ (1 John 1:8-9). A believer’s sins hinder only his abiding in Christ in fellowship with Him here on earth (John 15:5; 1 John 1:6; 3:6). They do not keep him from entering heaven, no matter how severe they may be (Rom 5:1).
RichardAnna Boyce
Colossians 3:3-4 Believers should focus on the things above because they have died with Christ and their life is hidden with Christ in God. This hidden life is not a reference to sins having been nailed to the Cross (2:14), but, as 3:4 shows, to the eternal future in the kingdom of God, which is not yet visible (cf. 2 Cor 4:17-18; 5:7). When Christ…appears, we will appear with Him in glory. The revelation of who we will be forever awaits the Judgment Seat of Christ. How much we will share in His glorious reign will depend on our mindset in this life (cf. 1:21-23; 3:24; Matt 6:19-21; 1 Peter 4:13).
RichardAnna Boyce
Colossians 3:9-10
They need to be reminded of the fact they had put off the old man with his deeds. This pointed to their former standing apart from Christ and that they were now no longer seen that way before God.
3:10. Instead, they had put on the new man or had received a new nature, that of Jesus Christ. Though believers have received a new identity, a new nature (2 Cor 5:17), yet they still war with their old nature, the old man or flesh (Gal 5:13,17; 2 Peter 2:10).
RichardAnna Boyce
Colossians 3:12-13 Because of these truths Paul encourages the elect of God, saints, to put on the characteristics of one holy and beloved. Believers are always holy in their position, but earlier (in 1:22) Paul had urged them to be holy in their conduct. But in 3:12, when he calls them holy, he is referring to their position.
RichardAnna Boyce
Colossians 3:15 The peace of God is distinct from peace with God (Rom 5:1). Believers are eternally secure. However, a believer may still choose to rebel against His commands the same way a child stubbornly refuses to obey the parent who unconditionally loves him. In rebellion, the child receives loving discipline administered by the parent, but in obedience the child enjoys the fellowship extended by the parent. It is this fellowship that Paul reminds the Colossians they can enjoy if they live in obedience to God’s commands. This in turn can cause them to be thankful, as Paul noted earlier in the letter (1:12).
Lyndsey Dunn
Everyone loves grace! It’s Faith that many leave out. Why? Because faith requires action. Everyone loves grace! It’s sanctification that many leave out. Because justification is free but sanctification and regeneration require action. Everyone loves grace! It’s baptism in the Holy Spirit many leave out. Because living in power and authority requires action. Everyone loves grace! It’s judgment many leave out. Why? Because obedience and glorification require action. Everyone loves grace, but few follow Jesus to the cross, to the grave, and few will share in resurrection to new life. Narrow is the path!
RichardAnna Boyce
it is faith alone in Christ alone. Faith in action is only required so as not to be a stumbling block to immature believers or unbelievers. But God never requires faith in action to prove someone is born again.
Lyndsey Dunn
RichardAnna Boyce What is this “it” you refer to? What specifically are you responding to from my statement? Also, are you able to give a single scriptural example of the allowance of faith not accompanied by action?
RichardAnna Boyce
Lyndsey Dunn grace alone through faith alone in Christ alone. John’s Gospel 100 times mentions believe (faith), or synonyms of believing in passive form, like follow, drinking, eating, with NO mention of repenting of commitment to Jesus as personal Lord at justification. Then comes progressive sanctification ……. Galatians 3:2-3
Paul’s rhetorical question (Did you receive the Spirit by the works of the law, or by the hearing of faith?) affirms that the Galatians were regenerate. They had received the Spirit by the hearing of faith, not by the works of the Law. Paul had preached Christ to them and they believed his message (cf. 1:9).
3:3. The foolish Galatians had begun the Christian life by the Spirit. But now they were seeking to be made perfect by the flesh. Here is the antithesis so often proclaimed in this epistle: Spirit versus flesh. Justification and sanctification by faith came by the “Spirit,” whereas seeking justification and sanctification by legalistic observances is “flesh.”
The flesh—works of the Law—can make no one perfect (cf. 2:16; 3:10). Perfection is obtained at the moment one believes in Christ for eternal life (cf. 2:16; 3:6-14).
Lyndsey Dunn
RichardAnna Boyce Nice boxed answer on salvation. What are you responding to in my post? Still you give no example of faith not accompanied by action.
Varnel Watson
I believe the OP was posted by Tom Steele to promote works of the law as part of the salvific experience Could be wrong
RichardAnna Boyce
Lyndsey Dunn grace alone through faith alone in Christ alone. John’s Gospel 100 times mentions believe (faith), or synonyms of believing in passive form, like follow, drinking, eating, with NO mention of repenting of commitment to Jesus as personal Lord at justification. Then comes progressive sanctification ……. Galatians 3:2-3
Paul’s rhetorical question (Did you receive the Spirit by the works of the law, or by the hearing of faith?) affirms that the Galatians were regenerate. They had received the Spirit by the hearing of faith, not by the works of the Law. Paul had preached Christ to them and they believed his message (cf. 1:9).
3:3. The foolish Galatians had begun the Christian life by the Spirit. But now they were seeking to be made perfect by the flesh. Here is the antithesis so often proclaimed in this epistle: Spirit versus flesh. Justification and sanctification by faith came by the “Spirit,” whereas seeking justification and sanctification by legalistic observances is “flesh.”
The flesh—works of the Law—can make no one perfect (cf. 2:16; 3:10). Perfection is obtained at the moment one believes in Christ for eternal life (cf. 2:16; 3:6-14).
RichardAnna Boyce
Galatians 3:11
Paul picks up his proposition directly from 2:16. People can be justified in the sight of men by their works, but not in the sight of God (cf. Rom 4:2; James 2:21,25).
Paul then quotes Hab 2:4, “the just shall live by faith.” Actually the Greek (ho dikaios ek pisteœs z¢setai) has a different word order which yields a difference sense: “the just by faith shall live” (cf. Rom 1:17; Heb 10:38).
Z¢setai is placed last for emphasis. Paul is not saying that the righteous person should live his life by faith. Rather, he is saying that the one who is just (declared righteous by God) by faith shall live. This shows the close connection between justification (the just by faith) and regeneration (shall live). Justification and regeneration are by faith in Christ, not by works of the Law.
RichardAnna Boyce
Galatians 3:18. Here Paul introduces the word inheritance for the first time in the epistle. This term is sometimes used in the NT to refer to things that all believers have: eternal life, the guarantee of entrance to the kingdom of God, justification, sonship, and so forth. This might be called passive inheritance. In other places it refers to things only faithful believers will have: rulership with Christ and the privileges that go with it. This might be called active inheritance. Paul clearly has passive inheritance in mind here in 3:18. Only once in Galatians does he refer to active inheritance by using this expression (5:19-21; though see also 6:7-9 for the concept).
Obviously if the Law came long after God’s promise to Abraham, then the inheritance could not be of the Law. God made an unconditional promise of blessings to Abraham and his Seed.
RichardAnna Boyce
James 2:22-23 When a person is justified by faith, he or she finds an unqualified acceptance before God. As Paul puts it, such an individual is one “to whom God imputes righteousness apart from works” (Rom 4:6). But only God can see this spiritual transaction.
However i agree that faithful works are necessary to earn rewards in the Millennium, after the Rapture; as co-heirs with Christ. But even if a new believer never matured by doing any faithful works, they would still spend eternity with God as a child of God; as once a child always a child.
Lyndsey Dunn
RichardAnna Boyce In the jungles of theology, succinct direction makes clearer the path than a thousand swipes of a machete. ??? ?