How to be free from sin part 1

  • Welcome to Christian Forums, a Christian Forum that recognizes that all Christians are a work in progress.

    You will need to register to be able to join in fellowship with Christians all over the world.

    We hope to see you as a part of our community soon and God Bless!

eee27

New Member
Feb 10, 2023
2
2
3
33
Abidjan
Faith
Christian
Country
Cote Divoire
1- What is a sin?

The big question of this tutorial being sin, we must know what exactly is a sin.

To put it simply, a sin is a transgression of a law or established norms.

Obviously the sin according to the creator of this world (God) would therefore be to transgress his law.

As God means so well in his word (1 John 3:4): Everyone who sins transgresses the law, and sin is the transgression of the law.

Sin therefore according to God means transgressing the law of God which came through the prophet Moses

John 1:17: For the law was given by Moses, grace and truth came by Jesus Christ.



2 - The law of God


One might think that the law is of the past or that it has been abolished, but Christ tells us the opposite in Matthew 5:17-20: Do not believe that I have come to abolish the law or the prophets;

I have come not to abolish, but to accomplish. ¹⁸ For verily I say unto you, Until heaven and earth pass away, not one jot or one tittle shall not disappear from the law, until all be come to pass⁹ He therefore who shall remove one of these lesser commandments, which will teach men to do the same, will be called the least in the kingdom of heaven; but whoever observes them, and teaches them to observe them, he will be called great in the kingdom of heaven.



Having a clear view of sin leads us to examine the law that God gave to Moses and first check whether we are able to fully comply with God's law.

When we go through the pentateuch we count 10 commandments and 603 articles of law, ie 613 rules in total.

Among other things, laws that are generally ignored.

Let's take the text from Leviticus 19:19: You shall observe my laws. You shall not couple cattle of two different species; thou shalt not sow thy field with two kinds of seed; and thou shalt not wear a garment woven of two kinds of threads.

Understand then that the fact of dressing oneself in a garment woven of linen and cotton is a sin.

If you wear a garment of 2 types of threads you are sinning against God.

Leviticus 11:7: You shall not eat a pig which has a split horn and a cloven foot, but which does not chew the cud: you shall regard it as unclean.

Know that pork meat is the most consumed in the world but God has forbidden its consumption in his law.

Eating therefore pork and all its derivatives (sausages and others) constitutes a sin against God.

Exodus 20:8-10: Remember the sabbath day, to keep it holy. You will work six days, and you will do all your work. But the seventh day is the sabbath day of the LORD your God: you shall do no work, neither you, nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your cattle, nor the stranger. who is within your gates.



This law recommends us to do no work, no work, no cooking on the Sabbath day except to keep this day holy.

We also see that the majority of men break this law.



We see that it is very difficult for a man to keep this law.

Even obeying 600 commandments and disobeying one makes you guilty of all the law (James 2:10: For whoever keeps all the law but sins against one commandment becomes guilty of all of them.)

Now, we are told, the wages of sin is death.



If by the law of the commandments of God we cannot attain perfection then the question arises as to why God who knows everything gives us this law? What was his intention in giving us this law?



3- The role of the law

The Apostle Paul answers this question in Galatians 3:24: So the law was like a schoolmaster to lead us to Christ, that we might be justified by faith.

In reality the role of this law is just to lead us to Christ.

So how does this law do it?

Romans 7:7:23: What shall we say then? Is the law sin? Far from there ! But I only knew sin by the law. For I would not have known covetousness, if the law had not said, Thou shalt not covet. And sin, seizing the opportunity, produced in me by commandment all kinds of lusts; for without law sin is dead. For me, being once lawless, I lived; but when the commandment came, sin revived, and I died. So the commandment that leads to life happened to me to lead to death. For sin seizing the opportunity, seduced me by the commandment, and by it slew me. The law therefore is holy, and the commandment is holy, just, and good. Has what is good then been a cause of death for me? Far from there ! But it is sin, so that it might manifest itself as sin by giving me death by what is good, and that, by the commandment, it might become condemnable in the highest degree. We know, indeed, that the law is spiritual; but I am carnal, sold to sin. Because I don't know what I'm doing: I don't do what I want, and I do what I hate. Now, if I do what I do not want, I thereby recognize that the law is good. And now it's not me who does it, but it's sin that dwells in me. What is good, I know, does not dwell in me, that is to say in my flesh: I have the will, but not the power to do good. Because I don't do the good that I want, and I do the bad that I don't want. And if I do what I don't want, it's not me who does it anymore, it's sin that dwells in me. So I find this law within me: when I want to do good, evil is attached to me. For I delight in the law of God, according to the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.



The law therefore shows us the good and the bad according to God and confirms to us that we can never respect it because we are weak in this human flesh.

The main reason for our weakness before the law of God is truly our fundamental nature marked with sin as Mark 7:23 says: He said again: That which comes out of a man is that which defiles a man. . For it is from within, it is from the heart of men, that come evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, fraud, disorder, envious eyes, calumny, pride, folly. All these evil things come from within, and defile a man.

Christ says that every man is born from birth with at least 12 kinds of sin.

The law therefore acts as a mirror that shows us our spots so that we can know that we are sick in order to hasten to the salvation of Christ.

The law can therefore never lead us to salvation otherwise Christ would have come in vain Galatians 2:21: I do not reject the grace of God; for if righteousness comes by law, then Christ died in vain.

Having therefore understood our sinful nature and acknowledged our sins before God we can now seek God's mercy to avoid the retribution of God's judgment.
 

Johann

Well-Known Member
Apr 2, 2022
8,588
4,871
113
63
Durban South Africa
Faith
Christian
Country
South Africa
Christ says that every man is born from birth with at least 12 kinds of sin.
Is this what you are referring to?

THE SYNONYMOUS WORDS
USED FOR
"SIN", "WICKEDNESS",
"EVIL", "UNGODLINESS",
"DISOBEDIENCE",
"TRANSGRESSION", ETC.



I. SIN i. The Verb. hamartano = to miss the mark or aim; then, to miss or wander from the right path; to go, or do, wrong. ii. The Noun.
1. hamartia = a failing to hit the mark; aberration from prescribed law (connected with and resulting from the above). In N.T. always in a moral sense = a sin, whether by omission or commission, in thought, word, or deed. Also used in connection with the sin-offering (Heb_10:6; Heb_10:8; Heb_10:18; Heb_13:11, as in Psa_40:6, cp. Lev_5:8). 2. hamartema = the actual sin. The evil principle in action; the sinful act or deed. 3. paraptoma = a falling aside, when one should have stood upright. Hence (morally) a fall, a falling aside from truth and equity; a fault, or trespass. In Rom_5:12, No. 1 entered the world. The disobedience of Adam ( vv . 15, 17, 18) was No. 3, and the law entered that No. 3 which before was error, might become criminal in the knowledge of the sinner. After this, where No. 1 abounded, grace did much more abound.

II. WICKEDNESS 1. poneria = depravity; iniquity, the wicked acting of the evil nature. See No. III. 1 below. 2. kakia = depravity, the vicious disposition and desires, rather than the active exercise of them, which is No. 1 ( poneria ).

III. EVIL (Adj. and Noun). 1. poneros = full of labors and pains in working mischief; evil intent (Mat_12:39. Luk_11:29); grudging, in connection with the idea expressed in the "evil eye" (Mat_6:23; Mat_20:15. See the context, and cp. Luk_11:13). 2. kakos = depraved, bad in nature. Cp. No. II. 2. 3. anomos = lawless, contempt of law. 4. anomia = lawlessness. 5. athesmos = breaking through all restraints of ordinances or institutes, divine or human, to gratify one's lusts. Occurs only in 2Pe_2:7; 2Pe_3:17.

IV. UNGODLINESS 1. asebeia = impiety, absence of "the fear of God", having no reverence for sacred things; irreligious. Sept. for pasha '. Ap. 44. ix.

V. DISOBEDIENCE, ETC. 1. apeitheia = unwillingness to be persuaded, leading to obstinacy. 2. parakoe = unwillingness to hear, disobedient.

VI. TRANSGRESS, TRANSGRESSOR. 1. parabaino = to step on one side, overstep, go aside from, violate, transgress. 2. parerchomai = to go past, pass by, neglect. 3. parabates , one who steps aside, or oversteps.

VII. INIQUITY 1. adikia = unrighteousness, wrongdoing. 2. adikema = a wrong done. 3. paranomia = acting contrary to law or custom. Occ. only in 2Pe_2:16.

VIII. ERR, ERROR 1. planao = to cause to wander or go astray; used of doctrinal error and religious deceit. Cp. planos 1Ti_4:1, "seducing"). 2. apoplanao . No. 1 with apo = away from, prefixed (Ap. 104. iv). In Pass., to go astray from, swerve. Occ. only in Mar_13:22 and 1Ti_6:10.
3. astocheo = to deviate from. Occ. only in 1Ti_1:6; 1Ti_6:21. 2Ti_2:18. IX. FAULT 1. hettema = a diminishing of that which should have been rendered in full measure; diminution, decrease. Occ. in Rom_11:12 and 1Co_6:7.
 

JunChosen

Well-Known Member
Apr 7, 2020
1,872
412
83
Los Angeles
Faith
Christian
Country
United States
Having therefore understood our sinful nature and acknowledged our sins before God we can now seek God's mercy to avoid the retribution of God's judgment.
Firstly, I would like to welcome you to CB Forums. I pray that we can learn from each other about the things of God.

Secondly, since we have a sinful nature, how can we seek after God seeing what Romans 3:10-12 declares, which reads:

10 As it is written, There is none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

How can you reconcile these verses to your doctrines?

To God Be The Glory
 

amigo de christo

Well-Known Member
Sep 12, 2020
23,238
39,741
113
52
San angelo
Faith
Christian
Country
United States
Wanna be freed from sin . COME TO CHRIST .
IF ye continue in me you shall know the truth and the truth shall make you FREE .
Free ...................we were never in bondage to any man , .
FREED FROM SIN .
He took our sins upon his flesh on the tree , that we being dead to SIN should live unto RIGHTESOUNESS .
Wanna be free from sin . HIS NAME IS JESUS CHRIST . all else WONT WORK . all else is futile and vain
ONLY HE CAN SAVE , AND IN HE we are transformed . NOW RUN TO CHRIST . and dont look back .
 

Johann

Well-Known Member
Apr 2, 2022
8,588
4,871
113
63
Durban South Africa
Faith
Christian
Country
South Africa
Firstly, I would like to welcome you to CB Forums. I pray that we can learn from each other about the things of God.

Secondly, since we have a sinful nature, how can we seek after God seeing what Romans 3:10-12 declares, which reads:

10 As it is written, There is none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

How can you reconcile these verses to your doctrines?

To God Be The Glory
What are we to do with the sinful nature--
Rom 6:1 What shall we say then? Shall we continue in sin, that grace may abound?

Rom 6:2 God forbid. How shall we, that are dead to sin, live any longer therein?

Rom 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Rom 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father,
even so we also should walk in newness of life.

Rom 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

  1. Rom 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Was crucified with him (sunestaurōthē). See note on Gal_2:20 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when “we died to sin” (Rom_6:1).
The body of sin (to sōma tēs hamartias). “The body of which sin has taken possession” (Sanday and Headlam), the body marked by sin.
That so we should no longer be in bondage to sin (tou mēketi douleuein hēmas tēi hamartiāi). Purpose clause with tou and the present active infinitive of douleuō, continue serving sin (as slaves). Adds “slavery” to living in sin (Rom_6:2).


Rom 6:7 For he that is dead is freed from sin.
Is justified (dedikaiōtai). Perfect passive indicative of dikaioō, stands justified, set free from, adding this great word to death and life of Rom_6:1, Rom_6:2.


Rom 6:8 Now if we be dead with Christ, we believe that we shall also live with him:

Rom 6:9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

Rom 6:10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

Rom 6:11
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

MGr λογιάζω, “consider,” “think upon,” λο(γ)αριάζω, “reckon,” “value.”

1) "Likewise reckon ye also," (houtos kai humeis logizesthe) "Even so (in like manner) you all reckon or consider," give logical consideration yourselves, as patterned after him, as dead or unfruitful to the old nature, "to put off" moral and ethical wrong and put on Jesus Christ, Gal_2:19-21; Eph_4:22; Eph_4:24-25; Eph_4:28-29; Eph_4:31-32; Col_3:8-14.

2) "Yourselves to be dead indeed unto sin," (he autous einai nekrous men te hamartia) "Yourselves to be or exist indeed (as) a dead corpse to sin," not responsive to sin, barren to sin, that such is not in harmony with life in Christ; Col_3:1-3; Gal_2:20; Gal_6:14; Jas_2:23-24; Imputed faith in Christ calls to fruitbearing in the new nature, while pruning away the old, 2Pe_1:5-9.

Rom 6:12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Rom 6:13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Rom 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
Slaves to Righteousness

Rom 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.

Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

Rom 6:18 Being then made free from sin, ye became the servants of righteousness.

Rom 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

Rom 6:20 For when ye were the servants of sin, ye were free from righteousness.

Rom 6:21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

Rom 6:22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.


Rom 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
 

Johann

Well-Known Member
Apr 2, 2022
8,588
4,871
113
63
Durban South Africa
Faith
Christian
Country
South Africa
"Are we to continue to sin that grace might increase"
NKJV"Shall we continue in sin that grace may abound"
NRSV"Should we continue in sin in order that grace may abound"
TEV"That we should continue to live in sin so that God's grace will increase"

NJB"Does it follow that we should remain in sin so as to let grace have greater scope"

This is a present active subjunctive. It literally asks the question, are Christians "to abide with" or "to embrace" sin? This question looks back to 5:20. Paul used a hypothetical objector (diatribe) to deal with the potential misuse of grace (cf. 1 John 3:6,9; 5:18). God's grace and mercy are not meant to give a license for rebellious living.

Paul's gospel of a free salvation as the gift of God's grace through Christ (cf. Rom. 3:24; 5:15, 17; 6:23) raised many questions about life style righteousness. How does a free gift produce moral uprightness? Justification and sanctification must not be separated (cf. Matt. 7:24-27; Luke 8:21; 11:28; John 13:17; Rom. 2:13; James1:22-25; 2:14-26).

On this point let me quote F. F. Bruce in Paul: Apostle of the Heart Set Free,

"the baptism of Christians constituted the frontier between their old unregenerate existence and their new life in Christ: it marked their death to the old order, so that for a baptized Christian to go on in sin was as preposterous as it would be for an emancipated slave to remain in bondage to his former owner (cf. Rom. 6:1-4, 15-23) or for a widow to remain subject to 'the law of her husband'" (pp. 281-82, cf. Rom. 7:1-6).

In James S. Stewart's book, A Man in Christ, he writes:

"The locus classicus for all this side of the apostles' thought is to be found in Rom. 6. There Paul, with magnificent vigor and effort, drives home to heart and conscience the lesson that to be united with Jesus in His death means for the believer a complete and drastic break with sin" (pp. 187-88).

6:2 "may it never be" This is a rare optative form which was a grammatical mood or mode used of a wish or prayer. It was Paul's stylistic way (i.e., Hebraic idiom) of answering a hypothetical objector. It expressed Paul's shock and horror at unbelieving mankind's misunderstanding and abuse of grace (cf. Rom. 3:4,6).

"we who died to sin" This is an aorist active indicative, meaning "we have died."
The singular "sin" is used so often throughout this chapter. It seems to refer to our "sin nature" inherited from Adam (cf. Rom. 5:12-21; 1 Cor. 15:21-22). Paul often uses the concept of death as a metaphor to show the believer's new relationship to Jesus. They are no longer subject to sin's mastery.


"still live in it" This is literally "walk." This metaphor was used to stress either our lifestyle faith (cf. Eph. 4:1; 5:2,15) or lifestyle sin (cf. Rom. 6:4; Eph. 4:17). Believers cannot be happy in sin!

6:3-4 "have been baptized. . .have been buried" These are both aorist passive indicatives. This grammatical form often emphasized a completed act accomplished by an outside agent, here the Spirit. They are parallel in this context.



"into Christ Jesus" The use of eis (into) parallels the Great Commission of Matt. 28:19, where new believers are baptized eis (into) the name of the Father and the Son and the Holy Spirit. The preposition is also used to describe the believers being baptized by the Spirit into the body of Christ in 1 Cor. 12:13. Eis in this context is synonymous with en (in Christ) in Rom. 6:11, which is Paul's favorite way to denote believers. It is a locative of sphere. Believers live and move and have their being in Christ. These prepositions express this intimate union, this sphere of fellowship, this vine and branch relationship. Believers identify with and join with Christ in His death (cf. Rom. 6:6; 8:17), in His resurrection (cf. Rom. 6:5), in His obedient service to God, and in His Kingdom!

"into His death. . .we have been buried with Him" Baptism by immersion illustrates death and burial (cf. Rom. 6:5 and Col. 2:12). Jesus used baptism as a metaphor for His own death (cf. Mark 10:38-39; Luke 12:50). The emphasis here is not a doctrine of baptism, but of the Christian's new, intimate relationship to Christ's death and burial. Believers identify with Christ's baptism, with His character, with His sacrifice, with His mission. Sin has no power over believers!

6:4 "we have been buried with Him through baptism into death" In this chapter, as is characteristic of all of Paul's writing, he uses many sun (with) compounds (e.g., three in Eph. 2:5-6).

1. sun + thaptō = co-buried, Rom. 6:4; Col. 2:12; also note Rom. 6:8

2. sun + phuō = co-planted, Rom. 6:5

3. sun + stauroō = co-crucified, Rom. 6:6; Gal. 2:20

4. sun + zaō = co-exist, Rom. 6:8; 2 Tim. 2:11 (also has co-died and co-reign)
 

Johann

Well-Known Member
Apr 2, 2022
8,588
4,871
113
63
Durban South Africa
Faith
Christian
Country
South Africa
"so we too might walk in newness of life" This is an aorist active subjunctive. The expected result of salvation is sanctification. Because believers have received God's grace through Christ and have been indwelt by the Spirit, their lives must be different. Our new life (zoē) does not bring us salvation, but it is the result of salvation (cf. Rom. 6:16, 19; 8:4; 13:13; 14:15; and Eph. 1:4; 2:8-9,10; James 2:14-26). This is not an either/or question, faith or works, but there is a sequential order.



"newness of life" This is "new" in quantity, not just new in time. It is used in a variety of ways in the NT to speak of the radical change the Messiah brings. It is the new age, cf. Isaiah 40-66.

1. new covenant, Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8,13; 9:15

2. new commandment, John 13:34; 1 John 2:7,8; 2 John 5

3. new creation, 2 Cor. 5:17; Gal. 6:15

4. newness of life, Rom. 6:4

5. newness of spirit, Rom. 7:6

6. new man, Eph. 2:15; 4:24

7. new heavens and earth, 2 Pet. 3:13; Rev. 21:1 (cf. Isa. 66:22)

8. new name, Rev. 2:17; 3:12 (cf. Isa. 62:2)

9. new Jerusalem, Rev. 3:12; 21:2

10. new song, Rev. 5:9; 14:3 (cf. Isa. 42:10)



"Christ was raised" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.

1. Jesus' resurrection from the dead

2. Jesus' ascension to the Father's right hand

All three persons of the Trinity were involved in raising Jesus from the realm of the dead. See full note at Rom. 6:9 and 8:11.

"the glory of the Father" For "glory" see Special Topic at Rom. 3:23. For "Father" see Special Topic at Rom. 1:7.

6:5 "if" This is afirst class conditional sentence, which is assumed to be true from the writer's perspective or for his literary purposes. Paul assumed his readers were believers.

"we have become united with Him" This is a perfect active indicative which could be translated, "have been and continue to be joined together" or "have been or continue to be planted together with." This truth is theologically analogous to "abiding" in John 15. If believers have been identified with Jesus' death (cf. Gal. 2:19-20; Col. 2:20; 3:3-5), theologically they should be identified with His resurrection life (cf. Rom. 6:10).

This metaphorical aspect of baptism as death was meant to show

1. we have died to the old life, the old covenant

2. we are alive to the Spirit, the new covenant

Christian baptism is, therefore, not the same as the baptism of John the Baptist, who was the last OT prophet. Baptism was the early church's opportunity for the new believer's public profession of faith. The earliest baptismal formula, to be repeated by the candidate, was "I believe Jesus is Lord" (cf. Rom. 10:9-13). This public declaration was a formal, ritual act of what had happened previously in experience. Baptism was not the mechanism of forgiveness, salvation, or the coming of the Spirit, but the occasion for their public profession and confession (cf. Acts 2:38). However, it also was not optional. Jesus commanded it (cf. Matt. 28:19-20), and exemplified it, (cf. Matt. 3; Mark 1; Luke 3) and it became part of the Apostolic sermons and procedures of Acts.

6:6

NASB"knowing this, that our old self was crucified with Him"
NKJV"knowing this, that our old man was crucified with him"
NRSV"We know that our old self was crucified with him"
TEV"And we know this: our old being has been put to death with Christ on his cross"
NJB"We must realize that our former selves have been crucified with him"

This is an aorist passive indicative meaning "our old self has been once for all crucified by the Spirit." The passive voice denotes divine agency. This truth is crucial to victorious Christian living. Believers must realize their new relationship to sin (cf. Gal. 2:20; 6:14). Mankind's old fallen self (Adamic nature) has died with Christ (cf. Rom. 6:7; Eph. 4:22 and Col. 3:9). As believers we now have a choice about sin as Adam originally did.

Shalom
J.
 

amigo de christo

Well-Known Member
Sep 12, 2020
23,238
39,741
113
52
San angelo
Faith
Christian
Country
United States
"so we too might walk in newness of life" This is an aorist active subjunctive. The expected result of salvation is sanctification. Because believers have received God's grace through Christ and have been indwelt by the Spirit, their lives must be different. Our new life (zoē) does not bring us salvation, but it is the result of salvation (cf. Rom. 6:16, 19; 8:4; 13:13; 14:15; and Eph. 1:4; 2:8-9,10; James 2:14-26). This is not an either/or question, faith or works, but there is a sequential order.



"newness of life" This is "new" in quantity, not just new in time. It is used in a variety of ways in the NT to speak of the radical change the Messiah brings. It is the new age, cf. Isaiah 40-66.

1. new covenant, Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8,13; 9:15

2. new commandment, John 13:34; 1 John 2:7,8; 2 John 5

3. new creation, 2 Cor. 5:17; Gal. 6:15

4. newness of life, Rom. 6:4

5. newness of spirit, Rom. 7:6

6. new man, Eph. 2:15; 4:24

7. new heavens and earth, 2 Pet. 3:13; Rev. 21:1 (cf. Isa. 66:22)

8. new name, Rev. 2:17; 3:12 (cf. Isa. 62:2)

9. new Jerusalem, Rev. 3:12; 21:2

10. new song, Rev. 5:9; 14:3 (cf. Isa. 42:10)



"Christ was raised" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.

1. Jesus' resurrection from the dead

2. Jesus' ascension to the Father's right hand

All three persons of the Trinity were involved in raising Jesus from the realm of the dead. See full note at Rom. 6:9 and 8:11.

"the glory of the Father" For "glory" see Special Topic at Rom. 3:23. For "Father" see Special Topic at Rom. 1:7.

6:5 "if" This is afirst class conditional sentence, which is assumed to be true from the writer's perspective or for his literary purposes. Paul assumed his readers were believers.

"we have become united with Him" This is a perfect active indicative which could be translated, "have been and continue to be joined together" or "have been or continue to be planted together with." This truth is theologically analogous to "abiding" in John 15. If believers have been identified with Jesus' death (cf. Gal. 2:19-20; Col. 2:20; 3:3-5), theologically they should be identified with His resurrection life (cf. Rom. 6:10).

This metaphorical aspect of baptism as death was meant to show

1. we have died to the old life, the old covenant

2. we are alive to the Spirit, the new covenant

Christian baptism is, therefore, not the same as the baptism of John the Baptist, who was the last OT prophet. Baptism was the early church's opportunity for the new believer's public profession of faith. The earliest baptismal formula, to be repeated by the candidate, was "I believe Jesus is Lord" (cf. Rom. 10:9-13). This public declaration was a formal, ritual act of what had happened previously in experience. Baptism was not the mechanism of forgiveness, salvation, or the coming of the Spirit, but the occasion for their public profession and confession (cf. Acts 2:38). However, it also was not optional. Jesus commanded it (cf. Matt. 28:19-20), and exemplified it, (cf. Matt. 3; Mark 1; Luke 3) and it became part of the Apostolic sermons and procedures of Acts.

6:6

NASB"knowing this, that our old self was crucified with Him"
NKJV"knowing this, that our old man was crucified with him"
NRSV"We know that our old self was crucified with him"
TEV"And we know this: our old being has been put to death with Christ on his cross"
NJB"We must realize that our former selves have been crucified with him"

This is an aorist passive indicative meaning "our old self has been once for all crucified by the Spirit." The passive voice denotes divine agency. This truth is crucial to victorious Christian living. Believers must realize their new relationship to sin (cf. Gal. 2:20; 6:14). Mankind's old fallen self (Adamic nature) has died with Christ (cf. Rom. 6:7; Eph. 4:22 and Col. 3:9). As believers we now have a choice about sin as Adam originally did.

Shalom
J.
march ever onwards in the LORD . Pointing to all things Christ taught . Point to the glorious King .
The letters of the apostels and all sound truth . Point to Christ till the final breath my friend .
 

amigo de christo

Well-Known Member
Sep 12, 2020
23,238
39,741
113
52
San angelo
Faith
Christian
Country
United States
LET GOD , HIS CHRIST Get all the GLORY , all worship , all praise and all thanksgiving .
WHO are we to point to us or to man . POINT TO CHRIST , LET GOD GET ALL THE GLORY .
TO THE LAST and final breath my friend . WE POINT TO HE ALONE . HE is our righteouness
our justification , our santification , our salvation , our hope , the only name whereby one may be saved .
WE POINT TO HE ALONE . they can keep their glory of man . GIVE IT TO GOD and unto HIS CHRIST is what i say .
HE GETS THE GLORY , we simply REJOICE IN HIS SALVATION . Now lift those hands my friend . ITS LORD PRAISING TIME
in the building and round the world . From texas to africa and all around the WORLD let all that has breath PRAISE THE GLORIOUS
LORD .
 

Eternally Grateful

Well-Known Member
Feb 27, 2020
14,552
8,227
113
58
Columbus, ohio
Faith
Christian
Country
United States
If we look to the law for what sin is. we will miss the point of what sin really is

SIn is anything done which is not done in the love of God or the love of others..

if we want to be free from sin.

1. Receive Gods love (in salvation)
2. Take Gods love and share that love with others.

this law of love, which Jesus said encompasses all the law and prophets is the only means of being free from sin.
 

amigo de christo

Well-Known Member
Sep 12, 2020
23,238
39,741
113
52
San angelo
Faith
Christian
Country
United States
If we look to the law for what sin is. we will miss the point of what sin really is

SIn is anything done which is not done in the love of God or the love of others..

if we want to be free from sin.

1. Receive Gods love (in salvation)
2. Take Gods love and share that love with others.

this law of love, which Jesus said encompasses all the law and prophets is the only means of being free from sin.
actually we can use the law , but not for the means of attaining our righteousness ,
rather to correct error and anything that is contrary to sound doctrine .
Sin and error is always to be exposed . Paul wrote about how good sound doctrine is for such a thing
for correction , for instruction in Righteousness , that the man of GOD may be throughly furnished unto all good works .
See the law is not made for the Righteous , but for the unrighteous .
Paul used the law quite often for correction . LET he who STOLE , steal no more
LIE NOT
CHILDREN honor your parents , do not kill , etc .
HE often taught those reminders . Do not fornicate . etc .
DO not covet . ALL those things the law said too . Paul went after those who tried to jusitfiy themselves by the law
but he also went after trangression . The law can be used if error is involved for correction .
 
  • Like
Reactions: Marvelloustime

amigo de christo

Well-Known Member
Sep 12, 2020
23,238
39,741
113
52
San angelo
Faith
Christian
Country
United States
an example . man shall not lie with man ...................etc .
Course to say that in the churches is now seen as evil and hate to remind .
No , the law sure can be used to correct any error .
 
  • Like
Reactions: Marvelloustime

Eternally Grateful

Well-Known Member
Feb 27, 2020
14,552
8,227
113
58
Columbus, ohio
Faith
Christian
Country
United States
actually we can use the law , but not for the means of attaining our righteousness ,
rather to correct error and anything that is contrary to sound doctrine .
Sin and error is always to be exposed . Paul wrote about how good sound doctrine is for such a thing
for correction , for instruction in Righteousness , that the man of GOD may be throughly furnished unto all good works .
See the law is not made for the Righteous , but for the unrighteous .
Paul used the law quite often for correction . LET he who STOLE , steal no more
LIE NOT
CHILDREN honor your parents , do not kill , etc .
HE often taught those reminders . Do not fornicate . etc .
DO not covet . ALL those things the law said too . Paul went after those who tried to jusitfiy themselves by the law
but he also went after trangression . The law can be used if error is involved for correction .
the jews used the law. And thought they were ok.

Jesus on the sermon on the mount showed how futile the law is and seeking it to see how righteous we are

the law says blank

But I tell you blank

The law also caused sin to increase. because what flesh likes to be told what to do. It is by practice we want to brake the law. because of our pride.

now show someone how to love.. there is no temptation. Because the law is inward. Love is outward.
 

WalterandDebbie

Well-Known Member
Dec 14, 2009
4,507
3,142
113
77
USA
firstthings1sttab.tripod.com
Faith
Christian
Country
United States
3-28-23

Hello eee27, Welcome here with us, couldn't pass this post, but wanted to add, Sin is any action, feeling, or thought that goes against God’s standards. It includes breaking God’s laws by doing what is wrong, or unrighteous, in God’s sight. (1 John 3:4; 5:17) The Bible also describes sins of omission—that is, failing to do what is right.

1 John 3:4

4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
Read full chapter

1 John 5:17

17 All unrighteousness is sin: and there is a sin not unto death.
Read full chapter

I think also about how to be free from it is to totally give your life over to Jesus Christ to be freed so that He can have mercy.

Proverbs 28:13​

13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
Read full chapter

Love, Walter
 
Last edited:
  • Love
Reactions: amigo de christo

Jim B

Well-Known Member
Jun 5, 2020
5,793
1,797
113
Santa Fe NM
Faith
Christian
Country
United States
an example . man shall not lie with man ...................etc .
Course to say that in the churches is now seen as evil and hate to remind .
No , the law sure can be used to correct any error .
"Course to say that in the churches is now seen as evil and hate to remind ." What is this supposed to mean? It is obscure, as is your confusing English.

Quoting part of a verse from the OT is the epitome of laziness and/or eisegesis.
 

JunChosen

Well-Known Member
Apr 7, 2020
1,872
412
83
Los Angeles
Faith
Christian
Country
United States
As believers we now have a choice about sin as Adam originally did.
I don't normally read a novel but for your sake I did because we can learn from each other since we know in part and prophesy in part.

Adam was created good and without sin, while as the progenitor of mankind we were born inheriting his sin of disobedience.

So, how will you reconcile your statement above with Romans 7:14-25, especially concentrating on vv. 23-25 and Romans Chapter 8?
 
Last edited:

Pierac

Active Member
Nov 15, 2021
756
159
43
61
Phoenix
Faith
Christian
Country
United States
Some people feel the Law can never be changed, even to the crossing of a “t” or the dotting of an “i.” Those who believe this will be shocked at what the Bible says. The Law of God can be changed and parts abolished if God so desires. This is Progressive Revelation in action.

The Law of God Starts in Genesis
To understand this matter clearly, we need to be reminded that when the apostle Paul talked about the Law of God, he plainly stated that Christians were no longer “under the law.” He then gave an illustration from that Law, of Sarah and Hagar recorded in Genesis (Galatians 4:21–31). This reference of Paul to the Law was long before Moses established the Old Covenant at Mount Sinai. The Book of Genesis itself was reckoned by Jews and by biblical authorities as the first book of the Law. The Law of God, commands of God given to man, begins with the first chapters of Genesis, not with the twentieth chapter of the Book of Exodus where the Ten Commandments and subsidiary laws were given for the nation of Israel.

What is the very first Law of God found in Holy Scriptures? The first Law is found in Genesis 2:16–17, with both a positive and a negative command. It is,

“And the Lord God commanded the man, saying, ‘Of every tree of the garden you may freely eat: But of the tree of the knowledge of good and evil [bad], you shall not eat of it: for in the day that you eat thereof you shall surely die.’”

Genesis 2:16–17

In the period from Adam to Noah, there were a few other laws of God recorded in the Holy Scriptures. There were laws against
murder (Genesis 4:15, 23; 9:6),
immodesty (Genesis 9:23),
wrong marriages (Genesis 6:1–4), and
wickedness in general (Genesis 6:5).

The Vast Differences between the Patriarchal and Mosaic Legal Systems
Under the Abrahamic covenant, God allowed his people to offer sacrifices anywhere they pleased (Genesis 12:7, 35:1; Job 1:5). Moses changed this law by commanding only the family of Aaron to attend to the sacred rites (Exodus 40:1–16) and those sacrifices could only be offered on the altar in the Sanctuary (Deuteronomy 12:13–14).

Abraham planted a grove (or sacred tree) in Beersheba (Genesis 21:33), but under Moses the use of groves became prohibited (Exodus 34:14; 2 Chronicles 14:3; Isaiah 17:8).

Jacob set up a pillar (Genesis 28:18), but this was later forbidden by Moses (Deuteronomy 16:22, margin).

God said in the time of Noah: “Every moving thing [i.e., all animals] that lives shall be meat for you; even as the green herb have I given you all things” (Genesis 9:3), but with Moses only the beasts mentioned in Leviticus chapter 11 were allowed or disallowed.

There were no official feast days commanded in the time of Abraham, but with Moses, ordained festivals became required periods for attendance by all Israelite males (Leviticus 23).

There was no commanded Tithing at first. Tithing was not a law in the patriarchal period.

None of the patriarchs wore phylacteries (at least we have no record of such), but with Moses their use was commanded (Numbers 15:37–41).

The land did not have to rest every 7th year under the patriarchs (Genesis 41:34–35), but with Moses, the land rest was commanded (Leviticus 25:1–7).

Abraham married his half-sister with God’s full approval (Genesis 20:12), but this became illegal in the time of Moses (Leviticus 20:17).

Abraham was confederate with his Canaanite neighbors (Genesis 14:13), but no leagues with the Canaanites were allowed in the dispensation of Moses. Indeed, the Canaanites were to be exterminated (Deuteronomy 20:17–18).

There was also no commanded Sabbath law in the patriarchal period. However, in the time of Moses the Sabbath was first introduced as a law for Israelites to obey (Exodus 20:8; Nehemiah 9:14; Ezekiel 20:12) with stringent requirements that changed the very character of the 7th day of the week. Moses had now emerged on the scene and a profound change in religious essentials had come into existence for Israel.

The differences between the religious system of the patriarchs and that of Moses were dramatic. If a religious Israelite after the time of Moses could have been transported back to Abraham’s time and witnessed Abraham (not knowing who he was) performing his religious duties, he would have called him an unconverted heathen. And though it is made clear in the Scriptures that God knew Abraham “obeyed my voice and kept my charge, my commandments, my statutes, and my laws” (Genesis 26:5), those laws (the Law of God in Abraham’s time) were very different from those later laws commanded to Moses and to the Israelites at Mount Sinai.

Indeed, for Abraham’s first 99 years of life he was not circumcised, later
he built altars anywhere he pleased,
he raised up groves,
he offered no lamb at Passover,
he kept no weekly Sabbath,
he attended no holy feasts,
he wore no phylacteries,
he married his half-sister,
kept no land sabbath [that is, no Sabbatical Years], and of all things
he was allied with the Canaanites.

What God did in the time of Moses was to rescind the religious requirements of the Patriarchal period in favor of stricter laws ordained in the time of Moses. The two religious systems were so completely different that if one were to mix the teachings together, utter contradiction and confusion would result. There is no compatibility at all between the two systems.

However, some people today are so conservative in their views that they will not allow God to establish new religious systems different from previous ones. They cannot believe God would ever change ritualistic or ceremonial teachings that He once gave to His people. In no way is this true biblical teaching. Certainly God does not change His mind in overall philosophical matters that dominate His character and personality (Malachi 3:6), but He most decidedly changed His own religious systems in the past when He saw fit.

The Law of God Versus the Law of Moses
There is a clever device many “Law-keepers” use to show distinction between other biblical laws and the Ten Commandments — which they feel are the basic constitution of God, and can never be changed or altered in any way. They differentiate some biblical laws into a category of being subsidiary laws, given to Moses as ritualistic actions to govern ancient Israel in their infancy. True, just after God gave the Ten Commandments to Israel, Moses recorded a number of other laws at the same time that directed the religious observances of Israel.

These other laws were given the title by some as the “Law of Moses.” Some separate them from the “Law of God” that the Ten Commandments is supposed to represent in an exclusive sense. They, by their own authority and without sanction from God, arrogantly state that some laws are superior to others.

Here again, people who assume such an interpretation are very wrong. Remember, the Holy Scriptures themselves tell us what represents the “Law of the Lord” (that is, “God’s Law”). The “Law of Moses” is called nothing less than the “Law of the Lord” in the New Testament itself, and this designation included the sacrifice of animals at the Temple in Jerusalem.

“And when the days of her purification according to the law of Moses were accomplished, they brought him [Christ Jesus] to Jerusalem, to present him to the Lord; As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord; And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.”

Luke 2:22–24

And to make sure that people did not distinguish between the Law of Moses and the Law of the Lord, Luke finally states:

“And when they [Joseph and Mary] had performed all things [animal sacrifices, etc.] according to the law of the Lord, they returned into Galilee, to their own city Nazareth.”

Luke 2:39

It is time to get rid of the absurd interpretation of the Law of Moses and the Law of the Lord are two different laws. Indeed, even the laws that governed Adam, Noah, and also the Patriarchs were the “Law of the Lord.” All these were “God’s Law” and to break even a minor law was equal in God’s eyes to breaking all the Law (James 2:10).

The whole ministry of Christ while He was in the flesh was not the new Christian message finally taught by Peter, John, and Paul. Christ’s earthly ministry and teachings were nothing more than the final application of the Law of God that existed from Adam to Moses, and then from the time of Christ before His crucifixion. It is most important that all who love the teachings of the Holy Scriptures understand this fact.​


What we find in the Bible is precisely what the apostle Paul taught — that the Bible is partitioned into various sections of doctrines and laws, and that some of those teachings and codes apply only to certain people and not to others. To appreciate and understand the Holy Scriptures properly, the apostle Paul said that we should be “rightly dividing the word of truth” (2 Timothy 2:15). Yes, the Bible teachings should be “divided” (or partitioned) to know what parts pertain to us, and what parts are intended for others on the earth and not to us. Remember, in “dividing” the word of truth, one must do it “rightly” and not in a wrong way.

While every bit of the Bible is holy and inspired, some parts of Scripture no longer apply for those mature Christians who have advanced into spiritual adulthood in Christ. This is the simple teaching of the apostle Paul.
 
  • Like
Reactions: Jim B

amigo de christo

Well-Known Member
Sep 12, 2020
23,238
39,741
113
52
San angelo
Faith
Christian
Country
United States
"Course to say that in the churches is now seen as evil and hate to remind ." What is this supposed to mean? It is obscure, as is your confusing English.

Quoting part of a verse from the OT is the epitome of laziness and/or eisegesis.
It means open thine eyes and look around . More and more churches no longer correct that sin , or other sins .
Heck we got a lot of mainstream churches even putting rainbow flags up jim .
They call it hate if a true lamb tries to correct this behavoir . That is what it means jim .
Too many within the churches have swallowed the all inclusive rainbow pill jim .
Look around the social all inclusive gospel is taking over everything jim .
They setting up temples of all religoins and trying to find so called common ground jim .
And folks are buying the lie that all these religoins are serving the same GOD as we do JIM .
Look around its all over the places and getting worse jim .
WELL i am gonna expose it . I love the peoples and them wolves will be exposed as will their false doctrine .
 
  • Like
Reactions: Marvelloustime

Pierac

Active Member
Nov 15, 2021
756
159
43
61
Phoenix
Faith
Christian
Country
United States
I don't normally read a novel but for your sake I did because we can learn from each other since we know in part and prophesy in part.

Adam was created good and without sin, while as the progenitor of mankind we were born inheriting his sin of disobedience.

So, how will you reconcile your statement above with Romans 7:14-25, especially concentrating on vv. 23-25 and Romans Chapter 8?
Why do you say Adam was created Good? With out sin...Yes.... Good....Not even Jesus would accept this claim and Jesus is the last Adam...


Mar 10:18 And Jesus said to him, "Why do you call Me good? No one is good except God alone.

1Co 15:45 So also it is written, "The first MAN, Adam, BECAME A LIVING SOUL." The last Adam became a life-giving spirit.