Blessed is the man to whom the LORD will not impute sin

[marks]

Romans 5:12-14 KJV
12) Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
13) (For until the law sin was in the world: but sin is not imputed when there is no law.
14) Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

Romans 7:1-4 KJV
1) Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
2) For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
3) So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
4) Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

Romans 4:14-16 KJV
14) For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15) Because the law worketh wrath: for where no law is, there is no transgression.
16) Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

Romans 7:24-8:1 KJV
24) O wretched man that I am! who shall deliver me from the body of this death?
25) I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
1) There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Romans 4:6-8 KJV
6) Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7) Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8) Blessed is the man to whom the Lord will not impute sin.

sin is not imputed when there is no law.

ye also are become dead to the law by the body of Christ; that ye should be married to another,

for where no law is, there is no transgression.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Blessed is the man to whom the Lord will not impute sin.

Romans 8:33-34 KJV
33) Who shall lay any thing to the charge of God's elect? It is God that justifieth.
34) Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Much love!

 

[MondayPrecious]

Thanks for sharing.

 

[lforrest]

The recipients of God's grace, those whom the Father gave to the son, are indeed blessed.

 

[ChristisGod]

Romans 7:7–25 unpacks verse 5, and Romans 8:1–17 unpacks verse 6. In verses 7–25 we see how sin via the law brings death to those in the flesh, and in Romans 8:1–17 we see how the Spirit grants life to those who belong to Jesus Christ. Romans 7:5–6 forecasts what Paul is about to say in remarkably clear terms. The Holy Spirit is never mentioned in Romans 7:7–25. But Paul refers to the Spirit 15 times in Romans 8:1–17, suggesting that the person described in Romans 7:7–25 is one who doesn’t have the Spirit in his life. The essence of what it means to be a Christian is to be indwelt with the Spirit (Rom. 8:9). We see in both Romans 7:14 and 7:18 that the one described is of the “flesh,” one who is still in the old Adam, one who is unregenerate.

The total defeat described in Romans 7 contradicts how Paul describes Christian experience in Romans 6 and 8. Paul proclaims in Romans 6 that we’re no longer slaves to sin (6:6), that we’re free from the sin that enslaved us when we were unbelievers (Rom. 6:16–19).

Romans 7- Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law has authority over someone only as long as that person lives? 2 For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him. 3 So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.

4 So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God. 5 For when we were in the realm of the flesh, the sinful passions aroused by the law were at work in us, so that we bore fruit for death. 6 But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.

7 What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, “You shall not covet.” 8 But sin, seizing the opportunity afforded by the commandment, produced in me every kind of coveting. For apart from the law, sin was dead. 9 Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died. 10 I found that the very commandment that was intended to bring life actually brought death. 11 For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death. 12 So then, the law is holy, and the commandment is holy, righteous and good.

13 Did that which is good, then, become death to me? By no means! Nevertheless, in order that sin might be recognized as sin, it used what is good to bring about my death, so that through the commandment sin might become utterly sinful.

14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15 I do not understand what I do. For what I want to do I do not do, but what I hate I do. 16 And if I do what I do not want to do, I agree that the law is good. 17 As it is, it is no longer I myself who do it, but it is sin living in me. 18 For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. 19 For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. 20 Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.

21 So I find this law at work: Although I want to do good, evil is right there with me. 22 For in my inner being I delight in God’s law; 23 but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. 24 What a wretched man I am! Who will rescue me from this body that is subject to death? 25 Thanks be to God, who delivers me through Jesus Christ our Lord! So then, I myself in my mind am a slave to God’s law, but in my sinful nature a slave to the law of sin.

A number of objections surface against what I’ve said. Let’s look at two of them briefly. First, how does a reference to unbelievers fit with Romans 7:23 (“For I delight in the law of God, in my inner being”)? Doesn’t such delight and longing for God’s law show that a believer is in view? Not necessarily. Many pious Jews loved God’s law and yet didn’t know God. Paul himself testifies that the Jews have a “zeal for God,” though they lacked knowledge (Rom. 10:2). There can be zeal and delight in the law (witness the Pharisees) when one isn’t truly saved.

Second, Paul shifts from past-tense verbs in Romans 7:7–11 to present-tense verbs in verses 14–25. Doesn’t that prove Christians are in view? Not necessarily. Scholars recognize that present tense doesn’t necessarily designate present time. The temporal nature of an action must be discerned from context, since present-tense verbs, even in the indicative, may be used with reference to the past or even the future.

The tense of the verb doesn’t emphasize time in Romans 7:7–25. Rather, the use of the present tense here fits with the state or condition of the person. Paul is emphasizing one’s captivity, subjugation, and impotence under the law. His use of the present tense doesn’t denote past time but highlights in a vivid way the slavery of life under the law.

If I’m right in the way I interpret this passage, the difference between me and those who see this as Christian experience isn’t great. After all, we both agree that believers fall short in numerous ways and that we struggle daily with sin. The reason we differ is that I see Romans 7:13–25 as describing total defeat, and that isn’t our story as Christians since the Holy Spirit also empowers us to live in a new way. Schreiner

I shared this in the other thread too. Since you brought up Romans 7 I thought it would be appropriate. Your thoughts ?

hope this helps !!!

 

[dev553344]

May God forgive us all! So that one day we can rest with him in heaven!

 

[ChristisGod]

May God forgive us all! So that one day we can rest with him in heaven!

Amen to that my friend

 

[Ritajanice]

The recipients of God's grace, those whom the Father gave to the son, are indeed blessed.

AMEN!!!.....Praise God!

 

[Johann]

Romans 7:7–25 unpacks verse 5, and Romans 8:1–17 unpacks verse 6. In verses 7–25 we see how sin via the law brings death to those in the flesh, and in Romans 8:1–17 we see how the Spirit grants life to those who belong to Jesus Christ. Romans 7:5–6 forecasts what Paul is about to say in remarkably clear terms. The Holy Spirit is never mentioned in Romans 7:7–25. But Paul refers to the Spirit 15 times in Romans 8:1–17, suggesting that the person described in Romans 7:7–25 is one who doesn’t have the Spirit in his life. The essence of what it means to be a Christian is to be indwelt with the Spirit (Rom. 8:9). We see in both Romans 7:14 and 7:18 that the one described is of the “flesh,” one who is still in the old Adam, one who is unregenerate.

The total defeat described in Romans 7 contradicts how Paul describes Christian experience in Romans 6 and 8. Paul proclaims in Romans 6 that we’re no longer slaves to sin (6:6), that we’re free from the sin that enslaved us when we were unbelievers (Rom. 6:16–19).

Romans 7- Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law has authority over someone only as long as that person lives? 2 For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him. 3 So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.

4 So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God. 5 For when we were in the realm of the flesh, the sinful passions aroused by the law were at work in us, so that we bore fruit for death. 6 But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.

7 What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, “You shall not covet.” 8 But sin, seizing the opportunity afforded by the commandment, produced in me every kind of coveting. For apart from the law, sin was dead. 9 Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died. 10 I found that the very commandment that was intended to bring life actually brought death. 11 For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death. 12 So then, the law is holy, and the commandment is holy, righteous and good.

13 Did that which is good, then, become death to me? By no means! Nevertheless, in order that sin might be recognized as sin, it used what is good to bring about my death, so that through the commandment sin might become utterly sinful.

14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15 I do not understand what I do. For what I want to do I do not do, but what I hate I do. 16 And if I do what I do not want to do, I agree that the law is good. 17 As it is, it is no longer I myself who do it, but it is sin living in me. 18 For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. 19 For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. 20 Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.

21 So I find this law at work: Although I want to do good, evil is right there with me. 22 For in my inner being I delight in God’s law; 23 but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. 24 What a wretched man I am! Who will rescue me from this body that is subject to death? 25 Thanks be to God, who delivers me through Jesus Christ our Lord! So then, I myself in my mind am a slave to God’s law, but in my sinful nature a slave to the law of sin.

A number of objections surface against what I’ve said. Let’s look at two of them briefly. First, how does a reference to unbelievers fit with Romans 7:23 (“For I delight in the law of God, in my inner being”)? Doesn’t such delight and longing for God’s law show that a believer is in view? Not necessarily. Many pious Jews loved God’s law and yet didn’t know God. Paul himself testifies that the Jews have a “zeal for God,” though they lacked knowledge (Rom. 10:2). There can be zeal and delight in the law (witness the Pharisees) when one isn’t truly saved.

Second, Paul shifts from past-tense verbs in Romans 7:7–11 to present-tense verbs in verses 14–25. Doesn’t that prove Christians are in view? Not necessarily. Scholars recognize that present tense doesn’t necessarily designate present time. The temporal nature of an action must be discerned from context, since present-tense verbs, even in the indicative, may be used with reference to the past or even the future.

The tense of the verb doesn’t emphasize time in Romans 7:7–25. Rather, the use of the present tense here fits with the state or condition of the person. Paul is emphasizing one’s captivity, subjugation, and impotence under the law. His use of the present tense doesn’t denote past time but highlights in a vivid way the slavery of life under the law.

If I’m right in the way I interpret this passage, the difference between me and those who see this as Christian experience isn’t great. After all, we both agree that believers fall short in numerous ways and that we struggle daily with sin. The reason we differ is that I see Romans 7:13–25 as describing total defeat, and that isn’t our story as Christians since the Holy Spirit also empowers us to live in a new way. Schreiner

I shared this in the other thread too. Since you brought up Romans 7 I thought it would be appropriate. Your thoughts ?

hope this helps !!!

Is The "Romans 7 Man" Regenerate Or Not? - Local Christendom

When it comes to describing man’s internal struggle with sin, there is no chapter in the Bible more famous than Romans 7. Pastors and scholars have long debated the identity of the man that Paul describes in verses 14-25. Is the man regenerate, or unregenerate?

localchristendom.com

Implications For Sanctification
Pastors and theologians have employed Romans 7 for a variety of purposes when it comes to the doctrine of Christian sanctification. Reformed theologians like Herman Bavinck (P1) see this text as “especially important for rejecting perfectionism and for maintaining the Reformational understanding that the tension of sin and grace continues in the regenerate’s life.”[20]

If the P1 view is correct, Paul becomes a prime example of someone who was a mature Christian and yet also continued to struggle with sin until the day he died.

Christians throughout history have found comfort in this interpretation especially when dealing with doubts about one’s salvation in the midst of besetting sin.

A potential pitfall of this view is to overemphasize the second use of the law (to drive people to Christ) over against the third use of the law (as a guide for Christian living). The danger is that of a sort of self-fulfilling prophecy in practical living.

 

[ChristisGod]

Is The "Romans 7 Man" Regenerate Or Not? - Local Christendom

When it comes to describing man’s internal struggle with sin, there is no chapter in the Bible more famous than Romans 7. Pastors and scholars have long debated the identity of the man that Paul describes in verses 14-25. Is the man regenerate, or unregenerate?

localchristendom.com

I'm friends with Schreiner and have many of his commentaries.

 

[Johann]

I'm friends with Schreiner and have many of his commentaries.

I am not in disagreement with you brother-where do I find Schreiner's commentaries?

 

[ChristisGod]

I am not in disagreement with you brother-where do I find Schreiner's commentaries?

I bought mine on Amazon. I don't think they are available like some of the older ones we can access for free these days.

 

[Johann]

I bought mine on Amazon. I don't think they are available like some of the older ones we can access for free these days.

What a pity-will try PDFdrive.
Shalom

 

[Johann]

I bought mine on Amazon. I don't think they are available like some of the older ones we can access for free these days.

Would you agree with this?

7:5

NASB"For while we were in the flesh"
NKJV"For when we were in the flesh"
NRSV"While we were living in the flesh"
TEV"For when we lived according to our human nature"
NJB "Before our conversion"

This verse is a contrast to Rom. 7:4. Verse 4 relates to the experience of a believer, as does Rom. 7:6. Verse 5 described the "fruit" of the life without God's power (Gal. 5:18-24.) The Law shows believers their sin (Rom. 7:7-9; Gal. 3:23-25), but cannot give them the power to overcome it.

In context this phrase is referring to believers' fallen, sinful nature inherited from Adam (cf. Rom. 6:19). Paul uses this term sarx in two different ways (1) sin nature (the old man) and (2) physical body (cf. Rom. 1:3; 4:1; 9:3,5). Here it is negative, but notice Rom. 1:3; 4:1; 9:3,5; Gal. 2:20. The flesh/body (sarx/soma) is not evil in and of itself, but it, like the mind (nous), is the battleground, the place of confrontation between evil forces of this age and the Holy Spirit. Paul uses this term in a way consistent with the Septuagint, not Greek literature.

"which were aroused by the Law" This aspect of rebellious human nature, which reacts aggressively to any restrictions, is clearly seen in Genesis 3 and in all humans. The Law set boundaries (cf. Rom. 7:7-8). These boundaries were for mankind's protection, but humans viewed them as chains and limits. The sinful, independent spirit was stimulated by God's Law. The problem was not the limits (law, cf. Rom. 7:12-13), but human autonomy and self will.

"to bear fruit for death" What a stark contrast between

1. Rom. 7:5 - bear fruit for God

2. Rom. 7:6 - bear fruit for death

Believers have died to death, sin, and the Law and now they live to bear fruit for the Kingdom! Paul paints in black and white (or better paradoxical categories, see note at Rom. 8:2). A person is one of two groups-Adam or Jesus (cf. Rom. 5:12-21). Those in Jesus are free, unbound, and new (cf. Gal. 2:19-20)! Walk in it! Revel in it!

7:6 "But now" Newman and Nida, A Translator's Handbook on Paul's Letter to the Romans, has an interesting comment.

"It is important to notice the parallels between verses 5 and 6, and at the same time their relation to what follows. Verse 5 describes the pre-Christian experience, and has its parallel in 7.7-25; verse 6 describes the present life of faith under the leadership of God's Spirit, and has its parallel in 8.1-11" (p. 130).

"we have been released" This is an aorist passive indicative. This is a contrast with the imperfect middle indicative of Rom. 7:5. Believers had been continually held by sin as revealed in the Law, but now they have been freed by the Spirit through the good news of the gospel. This same word is used of the woman whose husband dies in Rom. 7:2.

"having died to that by which we were bound" This is an aorist active participle followed by an imperfect passive indicative. God set believers free through Christ's death from

1. the curse of the OT

2. their inner sinful selves

They had been continually bound by their rebellion against God's revealed will, fallen nature, personal sin, and supernatural temptation (cf. Eph. 2:2-3)!

"newness. . .oldness" This new spiritual way seems to refer to the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32). The Greek term "new" (kainos - kainotēs) is used by Paul of

1. the newness of life, Rom 6:4 (see full note at Rom. 6:4)

2. the newness of the Spirit, Rom. 7:6

3. the new covenant, 1 Cor. 11:2; 2 Cor. 3:6

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

5. the new man, Eph. 2:15; 4:24

The term "old" applies to the Mosaic Law and meant "totally worn out." Paul is contrasting the Old covenant and the New covenant, as does the author of Hebrews (cf. Rom. 8:7 and 13).

NASB, NKJV "so that we serve in newness of the Spirit"
NRSV "so that we are slaves not under the old written code but in the new life of the Spirit"
TEV "but in the new way of the Spirit"
NJB "free to serve in the new spiritual way"

This is literally "in newness of spirit." It is uncertain whether this referred to the regenerated human spirit or the Holy Spirit. Most English translations capitalize it, which implies the Holy Spirit, who is ambiguously mentioned for the first time in Romans 8 (15 times). The term "spirit" could refer to the human spirit regenerated and energized by the gospel and the Spirit in Rom. 1:4,9; 2:29; 7:6; 8:15; 11:8; 12:11; 1 Cor. 2:11; 4:21; 5:3,4,5; 7:34; 14:15,16,32; 16:18.

In Paul's writings "flesh" and "spirit" are often contrasted as two distinct ways of thinking and living (cf. Rom. 7:14; 8:4; Gal. 3:3; 5:16,17,25; 6:8). Physical life without God is "flesh" but life with God is "spirit" or "Spirit." The indwelling Holy Spirit (cf. Rom. 8:9,11) transforms the believer into a new creature in Christ (positionally and experientially).

 

[Ghada]

God does not impute sin to any man doing His will.

God does not impute righteousness to any man not doing His will.

 

[GracePeace]

Romans 5:12-14 KJV
12) Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
13) (For until the law sin was in the world: but sin is not imputed when there is no law.
14) Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

I have wondered at the meaning of "not imputed", here, because if it means it isn't "counted", why would it matter, since "death reigned", anyway?

I have wondered if it meant "men's sins were not transgressions", since they didn't know better (unlike Adam and those who received the Law of Moses, the rest of humanity weren't given explicit instructions from God--which explicit knowledge turns sin into transgression).

However, again, I don't know what the significance of sin not being counted as transgression would be--either way, the men died as a payment for their sins. What's the difference?

 

[GracePeace]

Romans 5:12-14 KJV
12) Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
13) (For until the law sin was in the world: but sin is not imputed when there is no law.
14) Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

Romans 7:1-4 KJV
1) Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
2) For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
3) So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
4) Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

Romans 4:14-16 KJV
14) For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15) Because the law worketh wrath: for where no law is, there is no transgression.
16) Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

Romans 7:24-8:1 KJV
24) O wretched man that I am! who shall deliver me from the body of this death?
25) I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
1) There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Romans 4:6-8 KJV
6) Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7) Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8) Blessed is the man to whom the Lord will not impute sin.

sin is not imputed when there is no law.

ye also are become dead to the law by the body of Christ; that ye should be married to another,

for where no law is, there is no transgression.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Blessed is the man to whom the Lord will not impute sin.

Romans 8:33-34 KJV
33) Who shall lay any thing to the charge of God's elect? It is God that justifieth.
34) Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Much love!

(Not expecting an answer, per se, just sharing some thoughts I get when reading these passages.)

Isn't the reason why "there is no condemnation" for those "in Christ" because they're not mastered by sin (Ro 6:14) as the Jew "in the flesh" (Christians are "not in the flesh, but in the spirit" (Ro 8:9)) and "under the Law", as the man in Romans 7:8-24--ie, because "the law of the Spirit of life has set me free from the Law of Sin in the flesh", and not "because there is no law"? Granted, "the law is the strength of sin", but the law of Sin in the flesh is active in both Jew and Gentile (and Gentiles are not "under Law" but "without Law")--the Law of Sin in the flesh is "Sin's Laws it issues", as if "Sin" (issuing its laws) were a ruler opposite "God" (issuing His Laws).

Also, if Adam (who, on account of having been spoken to directly by God, had explicit knowledge of God's will)'s sin was considered "transgression", wouldn't Christians' sins also be counted as transgressions, just as was the case with those under the Law?

"Who is he that condemneth?" Well, God "condemns" believers when they "sin" (Ro 14:23). Nowhere in that Ro 8 passage, where Paul lists the things that cannot separate us from God's love "that is in Christ Jesus", does he mention "sin"--it seems the only way to reconcile the "no condemnation for those in Christ" (Ro 8:1) with "condemnation" of the "sinning" believer (Ro 14:23) is to recognize that it is possible to not remain "in Christ" (1 Jn 2:28), which would be by the "idolatry" (1 Jn 5:21) of breaking either aspect of the singular twofold Command of God: 1) "believe in the Name of God's Son, and" 2) "love one another" (1 Jn 3:23,24) (which would be the same as to say "walk in faith", since the infracting of that imperative is the occasion for the believer's condemnation in Ro 14:23, since "faith works by love", walking by faith is walking in love).

 

[marks]

However, again, I don't know what the significance of sin not being counted as transgression would be--either way, the men died as a payment for their sins. What's the difference?

Imputed sin will condemn you to the lake of fire, non-imputed sin will not. Either way you will physically die, because sin kills. But if afterward, God is not counting your sin against you, that is better.

Much love!

 

[GracePeace]

Imputed sin will condemn you to the lake of fire, non-imputed sin will not. Either way you will physically die, because sin kills. But if afterward, God is not counting your sin against you, that is better.

Much love!

LOL Paul doesn't discuss the lake of fire

Maybe the difference he's just discussing God's kindness

 

[marks]

LOL Paul doesn't discuss the lake of fire

Maybe the difference he's just discussing God's kindness

No, he doesn't mention the lake of fire, but he does speak of man's condemnation by God. Which is where the lake of fire comes in.

Much love!

 

[GracePeace]

No, he doesn't mention the lake of fire, but he does speak of man's condemnation by God. Which is where the lake of fire comes in.

Much love!

To understand Paul, it makes more sense to use Paul's ideas--eg, "the work of God is to believe", John's words, might get someone confused if they tried to use a "Pauline lexicon" to understand them.