Johann
Well-Known Member
Oh, I forgot, you are a cut above the rest, and you don't need scriptures since your "experience" is your rod and yardstick--sitting in the seat of Moshe---
Sanctification is not a Process
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My experience backs up the word....and the word backs up my experience. Those who only have a theoretical understanding based on an easy-believism...need to wake up and work out their own salvation with fear and trembling (That's from the bible)
Johann
Well-Known Member
Correct, you work out yours and I work out mine. Don't even attempt to work out my salvation since your "experience" is NOT in line with the Scriptures.
It is perfectly in line...as you know. But your religious pride...the Cain in you...is flaring up. Why? Because you are looking for other Cains here to confirm you. And go ahead. Do what you do.
ChristisGod
Well-Known Member
pride comes before a fall............................................ your religious pride is showing in full color.
ChristisGod
Well-Known Member
you are unclean already. I cannot make something that is unclean, unclean. Nice try.
see Jude 1:23
Go away...dirty a different thread that's not started by me. Go build others up in their ego. Whoever can't discern you deserves whatever false encouragement they get.
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ChristisGod
Well-Known Member
this is not your frum or your thread- its christian forums property.
more gobblygook nonsense- its your pride /ego once again shining through loud and clear for all to see.
Johann
Well-Known Member
Manifesting--there for all to see--
1Co 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ.
1Co 3:12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.
1Co 3:14 If any man's work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
1Co 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.
1Co 3:18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
1Co 3:19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
1Co 3:20 And again, The Lord knoweth the thoughts of the wise, that they are vain.
1Co 3:21 Therefore let no man glory in men. For all things are yours;
1Co 3:22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
1Co 3:23 And ye are Christ's; and Christ is God's.
Wherefore let no one glory in men (hōste mēdeis kauchasthō en anthrōpois). The conclusion (hōste) from the self-conceit condemned. This particle here is merely inferential with no effect on the construction (hōŝte = and so) any more than oun would have, a paratactic conjunction. There are thirty such examples of hōste in the N.T., eleven with the imperative as here (Robertson, Grammar, p. 999). The spirit of glorying in party is a species of self-conceit and inconsistent with glorying in the Lord (1Co_1:31).
Well said Robertson.
seeing we are God’s husbandry, God’s building, not merely man’s, and the temple of God, not men’s temple; leave your glorying in men, and saying l am of Paul, or I am of Apollos; glory only in this, that ye are Christ’s: besides, all things are yours; why do you glory in a particular minister, when all is yours? As if two joint-heirs in an estate should glory in this or that particular house or enclosure, when the whole estate is jointly theirs, all theirs/OURS--
Shalom
J.
Johann
Well-Known Member
The one flaming/goading and a number of ugly things--is you--get that beam out of your eye.
Johann
Well-Known Member
There are good, wholesome nuggets to be found everywhere, even with Calvin's teachings, reformed, etc.--those that are narrow-minded will close their eyes and ears--Deep calls unto deep.
Later
J.
Johann
Well-Known Member
The Perfect and Pluperfect Tenses
Overview of Tense Uses
I. The Perfect Tense 573
ð
A. Intensive Perfect (a.k.a. Resultative Perfect) 574
ð
B. Extensive Perfect (a.k.a. Consummative Perfect) 577
C. Aoristic Perfect (a.k.a. Dramatic or Historical Perfect) 578
ð
D. Perfect with a Present Force 579
E. Gnomic Perfect 580
F. Proleptic (Futuristic) Perfect 581
G. Perfect of Allegory 581
II. The Pluperfect Tense 583
ð
A. Intensive Pluperfect (Resultative Pluperfect) 584
ð
B. Extensive Pluperfect (Consummative Pluperfect) 585
ð
C. Pluperfect with a Simple Past Force 586
II. Broad-Band Presents 519
A. Extending-From-Past Present 519
ð B. Iterative Present 520
ð C. Customary (Habitual or General) Present 521
ð D. Gnomic Present 523
III. Special Uses of the Present 526
ð A. Historical Present (Dramatic Present) 526
B. Perfective Present 532
C. Conative (Tendential, Voluntative) Present 534
1. In Progress, but not Complete (True Conative) 534
2. Not Begun, but About/Desired to be Attempted (Voluntative/Tendential) 535
ð D. Futuristic Present 535
1. Completely Futuristic 536
2. Mostly Futuristic (Ingressive-Futuristic?) 537
ð E. Present Retained in Indirect Discourse 537
Select Bibliography
BDF, 167-69, 172, 174 (§319-24, 335-36, 338-39); Burton, Moods and Tenses, 7-11, 46, 54-55 (§8-20, 96-97, 119-131); Fanning, Verbal Aspect, 198-240, 325-413; K. L. McKay, A New Syntax of the Verb in New Testament Greek: An Aspectual Approach (New York: Peter Lang, 1994) 39-42; idem, “Time and Aspect in New Testament Greek,” NovT 34 (1992) 209-28; Moule, Idiom Book, 7-8; Porter, Verbal Aspect, 163-244, 321-401; idem, Idioms, 28-33; Robertson, Grammar, 879-92; Turner, Syntax, 60-64, 74-81; Young, Intermediate Greek, 107-13.
Yup, definitely a lot to consider and to rightly divide the Morphology of certain words.
J.
John 17:17
“Sanctify them through thy truth: thy word is truth.” KJV
Setting apart for God's service requires a deep, daily study in context of HIS WORD!
We grow in maturity from the milk of the word to the meat by moving beyond the principles of the gift of salvation. A gift of grace by our faith & belief in the propitiation for our sins.
(JESUS )
Beyond is where we learn obedience through suffering, patience through trials & love through persecutions.
Eat of the word which may be bitter to ingest but is sweeter than the honeycomb to the soul! For man with not live by bread alone but.....by every word that proceeds from the mouth of God.
Johann
Well-Known Member
Cognate: 38 hagiasmós (a masculine noun derived from 40/hágios, "holy") – sanctification (the process of advancing in holiness); used of the believer progressively transformed by the Lord into His likeness (sharing similarity of nature). See 40/hágios ("holy").
38/hagiosmos ("holiness, sanctification") emphasizes how God alone initiates and accomplishes holiness, in the person wanting his "differentness" to be set apart as special (other). 38/hagiasmós ("sanctification, holiness") has a verbal idea – note the -mos ending which underlines this process (rather than the residing quality or state, like with 42/hagiōsýnē with the suffix -synē," Abbott-Smith). 38 (hagiasmos) is the principal term (noun) in Scripture for holiness and sanctification.
[J. Thayer notes that 38 (hagiasmós) is essentially only a biblical and ecclesiastical term even in antiquity.]
In translation, "holiness" and "sanctification" seem to be two wholly different words but they actually translate the same, one Greek term (38/hagiasmós).
38/hagiasmós ("holiness, sanctification") increases as the believer proportionally grows in the life of faith (4102/pístis "God's inworked persuasion"). Accordingly, faith (4102/pístis) and 38 (hagiasmós) are directly connected.
2 Thes 2:13: "But we should always give thanks to God for you, brethren beloved by the Lord, because God chose you as firstfruit into (1519/eis) salvation – in sanctification (holiness, 38/hagiasmós) of spirit/Spirit, even (2532/kaí) faith (4102/pístis) of (relating to) truth."
1 Tim 2:15: "But women will be preserved through the bearing of children if they continue in faith (4102/pístis) and love and sanctification (holiness, 38/hagiasmós) with self-restraint."
Reflection: Every true believer is a saint ("holy one"), set apart to advance in "sanctification (38/hagiasmós) which is the path to glorification. Compare Heb 2:11, 10:14" (WS, 1102).
["Saint" is the same term as 40/hágios ("holy") in the Greek NT and means "holy (different) one." It is cognate with "sanctification" ("holiness," 38/hagiasmós).]
38 (hagiasmos) and 1347/dikaíōsis ("righteousness," "justification") run parallel with the ongoing development of the believer – i.e. as God's touch transforms them to be ongoingly sanctified which brings progressive divine approval which prepares them for unique glorification (note the -mos suffix of 38/hagiasmós).
In sum, 38 (hagiasmós) refers to the life-long process of becoming holy ("sanctified"), i.e. becoming more and more conformed to God's nature (cf. 1 Pet 1:2 with 2 Pet 1:4).
Sanctification (38/hagiasmós) is also a process which keeps developing for believers after God's gift of justification (at conversion). Both elements are complementary and develop together in the believer preparing for glorification at Christ's return.
1 Pet 1:2-7 links advancing in sanctification (38/hagiasmós) to living in faith (4102/pístis) – to most know God's "praise and glory and honor at the revelation of Jesus Christ" (i.e. the believer's unique glorification, 1 Pet 1:7). See also 110/athanasía ("immortality, with unique glorification").
Reflection: J. C. Ryle, "Holiness is the habit of being one mind with God, according as we find it in Scripture. It is the habit of agreeing in God's judgment, hating what He hates, loving what He loves, and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man."
38/hagiosmos ("holiness, sanctification") emphasizes how God alone initiates and accomplishes holiness, in the person wanting his "differentness" to be set apart as special (other). 38/hagiasmós ("sanctification, holiness") has a verbal idea – note the -mos ending which underlines this process (rather than the residing quality or state, like with 42/hagiōsýnē with the suffix -synē," Abbott-Smith). 38 (hagiasmos) is the principal term (noun) in Scripture for holiness and sanctification.
[J. Thayer notes that 38 (hagiasmós) is essentially only a biblical and ecclesiastical term even in antiquity.]
In translation, "holiness" and "sanctification" seem to be two wholly different words but they actually translate the same, one Greek term (38/hagiasmós).
38/hagiasmós ("holiness, sanctification") increases as the believer proportionally grows in the life of faith (4102/pístis "God's inworked persuasion"). Accordingly, faith (4102/pístis) and 38 (hagiasmós) are directly connected.
2 Thes 2:13: "But we should always give thanks to God for you, brethren beloved by the Lord, because God chose you as firstfruit into (1519/eis) salvation – in sanctification (holiness, 38/hagiasmós) of spirit/Spirit, even (2532/kaí) faith (4102/pístis) of (relating to) truth."
1 Tim 2:15: "But women will be preserved through the bearing of children if they continue in faith (4102/pístis) and love and sanctification (holiness, 38/hagiasmós) with self-restraint."
Reflection: Every true believer is a saint ("holy one"), set apart to advance in "sanctification (38/hagiasmós) which is the path to glorification. Compare Heb 2:11, 10:14" (WS, 1102).
["Saint" is the same term as 40/hágios ("holy") in the Greek NT and means "holy (different) one." It is cognate with "sanctification" ("holiness," 38/hagiasmós).]
38 (hagiasmos) and 1347/dikaíōsis ("righteousness," "justification") run parallel with the ongoing development of the believer – i.e. as God's touch transforms them to be ongoingly sanctified which brings progressive divine approval which prepares them for unique glorification (note the -mos suffix of 38/hagiasmós).
In sum, 38 (hagiasmós) refers to the life-long process of becoming holy ("sanctified"), i.e. becoming more and more conformed to God's nature (cf. 1 Pet 1:2 with 2 Pet 1:4).
Sanctification (38/hagiasmós) is also a process which keeps developing for believers after God's gift of justification (at conversion). Both elements are complementary and develop together in the believer preparing for glorification at Christ's return.
1 Pet 1:2-7 links advancing in sanctification (38/hagiasmós) to living in faith (4102/pístis) – to most know God's "praise and glory and honor at the revelation of Jesus Christ" (i.e. the believer's unique glorification, 1 Pet 1:7). See also 110/athanasía ("immortality, with unique glorification").
Reflection: J. C. Ryle, "Holiness is the habit of being one mind with God, according as we find it in Scripture. It is the habit of agreeing in God's judgment, hating what He hates, loving what He loves, and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man."
Johann
Well-Known Member
Working it out . . .
Sanctification (holiness, 38/hagiasmós) centers in sharing likeness of nature with the Lord. A. W. Tozer illustrates this by pointing out the difference between "the ape and the angel" is "dissimilarity of nature!" Moreover, nearness to God is not geographical but rather always a matter of likeness with Him ("likeness of nature"). Developing in this brings deepening fellowship with the Lord because sharing in His nature (cf. 2 Pet 1:4).
"Likeness with God" (holiness/sanctification) centers in the change of a believer's nature. By the grace and power of God, "righteousness" (divine approval) deepens in believers in parallel with holiness. (Righteousness centers in the believer's developing status of "being approved by God.")
Note: Salvation is applied in Scripture to believers in all three time-tenses. The Greek present tense especially refers to 38/hagiasmós ("sanctification"). The Bible teaches the true believer:
∙ "has been saved from the penalty of sin" ("justification," cf. Ro 5:1 with Eph 2:8,9);
∙ "is being saved" ("sanctification"), i.e. gradually and progressively rescued from the power of sin (cf. 2 Thes 2:13 with 2 Cor 2:15, Phil 2:12,13);
[Note the Gk present participles ("being saved") in 1 Cor 1:18 and 2 Cor 2:15.
(Jn 13:10) bathed, wash his feet – "Bathed" refers to our cleansing at justification (conversion), i.e. from the penalty of sin. "Wash his feet" (2513/katharós) however relates to our daily need of cleansing – "sanctifying grace" that frees us from the ongoing power of sin.]
"will be saved" ("glorification," cf. Ro 5:10 with Phil 3:11,21). At Christ's return, each believer will be saved from the previous (physical) effects of the grave by receiving a unique glorified body. See 1 Cor 15:35-54; 2 Cor 5:1-10; Phil 3:11-21; Rev 19:7-9. See 4991/sōtēría ("salvation") for further discussion on the "three phases" of salvation.
Key quotes
W. Grudem, "Sanctification has a definite beginning at regeneration . . . sanctification increases through life . . . sanctification is completed at death (for our souls) and when the Lord returns (for our bodies) . . . and sanctification is never completed in this life" (Systematic Theology, 747f). Sanctification begins with being baptized in the Holy Spirit which happens to all Christians at conversion (W. Grudem).
There is no "two-class Christianity," i.e. of Christians who are baptized in the Holy Spirit and those who are not. "This lacks a solid foundation in the NT itself. Accordingly, being filled with the Holy Spirit does not always result in speaking in tongues" (W. Grudem, Systematic Theology, 777,784).
Reflection: G. Archer, "Belonging to Christ is everything . . . after this, the rest is details! True believers are part of Christ's own mystical body which makes the Christian life simply this: Christ living in (through) them (1 Jn 4:17)."
Sanctification (holiness, 38/hagiasmós) centers in sharing likeness of nature with the Lord. A. W. Tozer illustrates this by pointing out the difference between "the ape and the angel" is "dissimilarity of nature!" Moreover, nearness to God is not geographical but rather always a matter of likeness with Him ("likeness of nature"). Developing in this brings deepening fellowship with the Lord because sharing in His nature (cf. 2 Pet 1:4).
"Likeness with God" (holiness/sanctification) centers in the change of a believer's nature. By the grace and power of God, "righteousness" (divine approval) deepens in believers in parallel with holiness. (Righteousness centers in the believer's developing status of "being approved by God.")
Note: Salvation is applied in Scripture to believers in all three time-tenses. The Greek present tense especially refers to 38/hagiasmós ("sanctification"). The Bible teaches the true believer:
∙ "has been saved from the penalty of sin" ("justification," cf. Ro 5:1 with Eph 2:8,9);
∙ "is being saved" ("sanctification"), i.e. gradually and progressively rescued from the power of sin (cf. 2 Thes 2:13 with 2 Cor 2:15, Phil 2:12,13);
[Note the Gk present participles ("being saved") in 1 Cor 1:18 and 2 Cor 2:15.
(Jn 13:10) bathed, wash his feet – "Bathed" refers to our cleansing at justification (conversion), i.e. from the penalty of sin. "Wash his feet" (2513/katharós) however relates to our daily need of cleansing – "sanctifying grace" that frees us from the ongoing power of sin.]
"will be saved" ("glorification," cf. Ro 5:10 with Phil 3:11,21). At Christ's return, each believer will be saved from the previous (physical) effects of the grave by receiving a unique glorified body. See 1 Cor 15:35-54; 2 Cor 5:1-10; Phil 3:11-21; Rev 19:7-9. See 4991/sōtēría ("salvation") for further discussion on the "three phases" of salvation.
Key quotes
W. Grudem, "Sanctification has a definite beginning at regeneration . . . sanctification increases through life . . . sanctification is completed at death (for our souls) and when the Lord returns (for our bodies) . . . and sanctification is never completed in this life" (Systematic Theology, 747f). Sanctification begins with being baptized in the Holy Spirit which happens to all Christians at conversion (W. Grudem).
There is no "two-class Christianity," i.e. of Christians who are baptized in the Holy Spirit and those who are not. "This lacks a solid foundation in the NT itself. Accordingly, being filled with the Holy Spirit does not always result in speaking in tongues" (W. Grudem, Systematic Theology, 777,784).
Reflection: G. Archer, "Belonging to Christ is everything . . . after this, the rest is details! True believers are part of Christ's own mystical body which makes the Christian life simply this: Christ living in (through) them (1 Jn 4:17)."
Johann
Well-Known Member
Note
The masculine noun, 38 (hagiasmós), is the regular term for holiness (sanctification) in the NT. See also the two feminine (cognate) nouns derived from the same root: 41 (hagiótēs) and 42 (hagiōsýnē), each nuancing God's gift and attribute of holiness.
J. Thayer observes 41 (hagiótēs) is used only in Heb 12:10 and stresses divine morality, applied to developing the believer in the scenes of life. 42 (hagiosynē) emphasizes the quality of divine majesty (as also in the LXX) which transitions (transforms) the believer from child to Bride and therefore brings them to their final (glorified) presentation at Christ's return.
49 (hagion, a substantival adjective) is also derived from the same root. It is used for the holiness of the Tabernacle, the holy of holies and heaven itself. Some manuscripts only use the adjective 40 (hágios).
[There is another group of related terms (cognates) in the NT that also seem to be entirely different in translation, but again all derive from the same root (xar-, favor). See 2168/euxaristéō ("give thanks"); 5463/xaírō ("rejoice"); 5479/xará ("joy"); and 5485/xáris ("grace"). All four cognates share the same core-meaning: "awareness of God's grace at work."]
Quotes worth re-quoting . . .
Thomas Aquinas (ad 1225-1274), "A man's heart is right when he wills what God wills."
Brother Lawrence (about ad 1650), "Our sanctification does not depend upon changing our works, but in doing that for God's sake which we commonly do for our own. The time of business does not with me differ from the time of prayer."
Jonathan Edwards (about ad 1750), "In efficacious grace we are not merely passive, nor yet does God do some and we do the rest. But God does all, and we do all. God produces all, we act all. God is the only proper author and fountain; we only are the proper actors. We are in different respects, wholly passive and wholly active."
George MacDonald (1824-1905), "God's thoughts, His will, His love, His judgments are all man's home. To think His thoughts, to choose His will, to love His loves, to judge His judgments, and thus to know that He is in us, is to be at home."
Oswald Chambers (1874-1917), "The highest standard God has is Himself, and it is up to God to make a man as good as He is Himself; and it is up to me to let Him do it."
Vance Havner, "God preserves the saints, but He does not pickle them."
Billy Graham, "We are the Bibles the world is reading; We are the creeds the world is needing; We are the sermons the world is heeding."
Reflection: "A Christian has a mind through which Christ thinks; a heart through which Christ loves; a voice through which Christ speaks; a hand through which Christ helps" (anonymous).
1 Jn 4:17: "By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world" (NASB).
Joni E. Tada (on the John Ankerberg show), "The Scriptures tell me, every day, everything we do doing here on earth has a direct bearing proportionally for our capacity for joy and worship, and service in heaven, rewards accrued to our account."
The masculine noun, 38 (hagiasmós), is the regular term for holiness (sanctification) in the NT. See also the two feminine (cognate) nouns derived from the same root: 41 (hagiótēs) and 42 (hagiōsýnē), each nuancing God's gift and attribute of holiness.
J. Thayer observes 41 (hagiótēs) is used only in Heb 12:10 and stresses divine morality, applied to developing the believer in the scenes of life. 42 (hagiosynē) emphasizes the quality of divine majesty (as also in the LXX) which transitions (transforms) the believer from child to Bride and therefore brings them to their final (glorified) presentation at Christ's return.
49 (hagion, a substantival adjective) is also derived from the same root. It is used for the holiness of the Tabernacle, the holy of holies and heaven itself. Some manuscripts only use the adjective 40 (hágios).
[There is another group of related terms (cognates) in the NT that also seem to be entirely different in translation, but again all derive from the same root (xar-, favor). See 2168/euxaristéō ("give thanks"); 5463/xaírō ("rejoice"); 5479/xará ("joy"); and 5485/xáris ("grace"). All four cognates share the same core-meaning: "awareness of God's grace at work."]
Quotes worth re-quoting . . .
Thomas Aquinas (ad 1225-1274), "A man's heart is right when he wills what God wills."
Brother Lawrence (about ad 1650), "Our sanctification does not depend upon changing our works, but in doing that for God's sake which we commonly do for our own. The time of business does not with me differ from the time of prayer."
Jonathan Edwards (about ad 1750), "In efficacious grace we are not merely passive, nor yet does God do some and we do the rest. But God does all, and we do all. God produces all, we act all. God is the only proper author and fountain; we only are the proper actors. We are in different respects, wholly passive and wholly active."
George MacDonald (1824-1905), "God's thoughts, His will, His love, His judgments are all man's home. To think His thoughts, to choose His will, to love His loves, to judge His judgments, and thus to know that He is in us, is to be at home."
Oswald Chambers (1874-1917), "The highest standard God has is Himself, and it is up to God to make a man as good as He is Himself; and it is up to me to let Him do it."
Vance Havner, "God preserves the saints, but He does not pickle them."
Billy Graham, "We are the Bibles the world is reading; We are the creeds the world is needing; We are the sermons the world is heeding."
Reflection: "A Christian has a mind through which Christ thinks; a heart through which Christ loves; a voice through which Christ speaks; a hand through which Christ helps" (anonymous).
1 Jn 4:17: "By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world" (NASB).
Joni E. Tada (on the John Ankerberg show), "The Scriptures tell me, every day, everything we do doing here on earth has a direct bearing proportionally for our capacity for joy and worship, and service in heaven, rewards accrued to our account."
Hi Johann, experience is inline with scripture, imo/ belief...how can we be “ Birthed in the Spirit “ without experiencing it?
I will show you scripture in a mo to back it up although you may not agree with it...which is ok..I won’t/ don’t force anyone to believe what I believe.
Johann
Well-Known Member
For debate . . .
Thesis: Sanctification is not merely "filling up our minds with Scripture" and then making our own decisions after that. We over-exalt our role in sanctification by thinking we should "make up our own minds" about priorities – supposedly because "God doesn't have a "preferred-will" (2307/thélēma).
a) False. God does not intimately reveal His will for example, about going to the vending machine – i.e. He doesn't have a preference about which snack we get.
b) True. Sanctification (holiness) is based on knowing the risen Christ who intimately persuades us about His preferences, even at the vending machine (in every scene of life) as we look to Him. See Ro 10:6-18.
True sanctification is not living for God but rather living with Him because in Him (cf. Jn 14:20). The yielded believer should always live in God's preferred-will (2307/thélēma) as they hear the Lord speak His mind (faith) in them (Ro 10:17; Gal 3:2,5).
1 Jn 4:17: "By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world" (NASB).
Sanctification is not us making up our own minds about how we should live for the Lord in our sanctification. Salvation is far more intimate (wonderful) than that as the Lord offers us the incredible privilege of participating in His divine nature (see 2 Pet 1:4).
[Believers have the incredible privilege of living in the personal knowledge of the triune God – God the Father, God the Son, and God the Holy Spirit (see also OT 3068)!]
Reflection: God is tri-personal which makes Him ultimately personal! Accordingly, the Lord offers to inbirth His perusasion (faith, 4102/pístis) in every scene of our lives – so each has equal, eternal meaning (cf. Lk 17:6 with 2 Pet 1:1,2).
This can happen because the Lord personally plans out every detail of history in His all-wise providence (cf. Eph 1:11; Ps 139:16).
All of sanctification (38/hagiasmós) is the work of the Holy Spirit – none of it comes by the merit or work of man. Both Arminianism and Calvinism agree on this – but differ on the meaning of free-will in this sacred process.
Arminians give greater stress on the believer's free will to seek greater dimensions of sanctification – and Calvinists usually strongly emphasize the sovereign role of the Holy Spirit in the process. Neither side claims airtight arguments, and the positions significantly overlap.
In sum, sanctification (38/hagiasmós) is always following Christ, never directing Him! We never "map out" our own sanctification. It is folly to say, "God doesn't care (have a preference) about who we marry, where we work, etc."
"We must recognize that God has a 'preferred-will' (2307/thélēma) in each scene of our lives. Denying this protrudes the flesh into the Christian life" (G. Archer).
God has decreed all things, so all things are sacred – none are "secular" ("ordinary, mundane)." All are special because God designed/planned each episode of history from before creation (Ps 139:16; Eph 1:11).
Reflection: Every decision (event) of life is morally (eternally) significant – none are "amoral" so we must discern God's preferences even in the "small decisions" of life. True sanctification "puts God on display," proclaiming His Lordship in the "ordinary" situations of life.
Prov 3:5,6: "5Trust in the Lord with all your heart, and do not lean on your own understanding. 6Know Him (Heb text) in all your ways, and He will make your paths straight."
Prov 16:3: "Commit your works to the lord
And your plans will be established" (NASB).
Lk 16:10: "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much" (NASB).
Ro 14:23: "Whatever is not from faith is sin" (NASB).
Eph 5:17: "So then do not be foolish, but understand what the will (2307/thélēma) of the Lord is" (NASB).
Thesis: Each believer will uniquely enjoy eternity with Christ the Heavenly Bridegroom, in keeping with the level of transformation (sanctification) they experienced here on earth. Individual glorification "matches" (correlate to) each person's desire for holiness (growth in sanctification).
a) False.
b) True. The over-all tenor of the Bible shows a direct tie between our growth in sanctification (holiness) and glorification. See 110/athanasía ("immortality, with unique glorification").
The plural in Jn 14:1 ("many suitable dwelling places") for example points to the countless levels of manifestation of the Lord's glory in eternity. See also the plural "heavens" in Scripture (which is very often used in the plural and the singular, see 3772/ouranós).
Also observe the "if" in 1 Jn 3:2 (Gk ean), alluding to the differing levels each believer will perceive the glorified Christ – and hence their unique transformation at the beatific vision of Christ. The "if" does not imply uncertainty about His coming (cf. WS in loc). See also 1 Cor 15:41,42; Phil 3:11 (Gk text).
1 Jn 3:2,3: "2Beloved, now (3568/nýn) we are children of God, and it has not appeared as yet what we will be. We know that if (1437/eán) He becomes manifest [relating to believers only] we will be like Him, because we will see Him in-correspondence to (2531/kathōs) as He is. 3And everyone who has this hope fixed on Him purifies himself, in-full-correspondence to (2531/kathōs) how He is pure."
[In Scripture, it is impossible to be justified without also sharing in the gift of God's righteousness.]
Thesis: God has a specific will (preference) in each scene of our lives and imparts faith for it to (in) the surrendered believer. Each scene therefore can have equal eternal meaning in a "seamless sanctification."
a) False.
b) True. God does care about the "small decisions" of our lives (Mt 10:29,30; Lk 16:10). Indeed, the Lord has a preference about where (when) we share the Gospel (see Ac 16:6-10)!
God's will (plan) for our lives operates has two major aspects: His 1012/boulē-plan ("the Lord's immutable will which also pre-designs physical circumstances") – and the Lord offering His preferred-will in each circumstance (2307/thélēma, "God's highest offers").
This two-pronged plan shares God's limitless blessings while also ironically "narrow" because it excludes all He disapproves. We discern this works in our individual lives by hearing (obeying) His voice.
True sanctification is not us living for God but rather living with Him, in His will (2307/thélēma) as we hear Christ's rhēma-word spoken in the renewed mind (cf. Ro 12:1-3 with Ro 10:17).
The goal of life is knowing God as He speaks His mind – not us making up our own minds on how we should live for Him! Sanctification then is not a bunch of "ups-and-downs" but rather "ins-and-outs"! Believers work out the faith God works in – with God (Phil 2:13).
"We do the agreeing, but God does all the achieving; we prefer, but God performs; we must be willing, but God does all the working.
"Belonging to Christ is everything . . . the rest is details! Each true believer is part of Christ's very (mystical) body so the Christian life is simply Christ living in (through) us" (G. Archer).
Thesis: Sanctification is not merely "filling up our minds with Scripture" and then making our own decisions after that. We over-exalt our role in sanctification by thinking we should "make up our own minds" about priorities – supposedly because "God doesn't have a "preferred-will" (2307/thélēma).
a) False. God does not intimately reveal His will for example, about going to the vending machine – i.e. He doesn't have a preference about which snack we get.
b) True. Sanctification (holiness) is based on knowing the risen Christ who intimately persuades us about His preferences, even at the vending machine (in every scene of life) as we look to Him. See Ro 10:6-18.
True sanctification is not living for God but rather living with Him because in Him (cf. Jn 14:20). The yielded believer should always live in God's preferred-will (2307/thélēma) as they hear the Lord speak His mind (faith) in them (Ro 10:17; Gal 3:2,5).
1 Jn 4:17: "By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world" (NASB).
Sanctification is not us making up our own minds about how we should live for the Lord in our sanctification. Salvation is far more intimate (wonderful) than that as the Lord offers us the incredible privilege of participating in His divine nature (see 2 Pet 1:4).
[Believers have the incredible privilege of living in the personal knowledge of the triune God – God the Father, God the Son, and God the Holy Spirit (see also OT 3068)!]
Reflection: God is tri-personal which makes Him ultimately personal! Accordingly, the Lord offers to inbirth His perusasion (faith, 4102/pístis) in every scene of our lives – so each has equal, eternal meaning (cf. Lk 17:6 with 2 Pet 1:1,2).
This can happen because the Lord personally plans out every detail of history in His all-wise providence (cf. Eph 1:11; Ps 139:16).
All of sanctification (38/hagiasmós) is the work of the Holy Spirit – none of it comes by the merit or work of man. Both Arminianism and Calvinism agree on this – but differ on the meaning of free-will in this sacred process.
Arminians give greater stress on the believer's free will to seek greater dimensions of sanctification – and Calvinists usually strongly emphasize the sovereign role of the Holy Spirit in the process. Neither side claims airtight arguments, and the positions significantly overlap.
In sum, sanctification (38/hagiasmós) is always following Christ, never directing Him! We never "map out" our own sanctification. It is folly to say, "God doesn't care (have a preference) about who we marry, where we work, etc."
"We must recognize that God has a 'preferred-will' (2307/thélēma) in each scene of our lives. Denying this protrudes the flesh into the Christian life" (G. Archer).
God has decreed all things, so all things are sacred – none are "secular" ("ordinary, mundane)." All are special because God designed/planned each episode of history from before creation (Ps 139:16; Eph 1:11).
Reflection: Every decision (event) of life is morally (eternally) significant – none are "amoral" so we must discern God's preferences even in the "small decisions" of life. True sanctification "puts God on display," proclaiming His Lordship in the "ordinary" situations of life.
Prov 3:5,6: "5Trust in the Lord with all your heart, and do not lean on your own understanding. 6Know Him (Heb text) in all your ways, and He will make your paths straight."
Prov 16:3: "Commit your works to the lord
And your plans will be established" (NASB).
Lk 16:10: "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much" (NASB).
Ro 14:23: "Whatever is not from faith is sin" (NASB).
Eph 5:17: "So then do not be foolish, but understand what the will (2307/thélēma) of the Lord is" (NASB).
Thesis: Each believer will uniquely enjoy eternity with Christ the Heavenly Bridegroom, in keeping with the level of transformation (sanctification) they experienced here on earth. Individual glorification "matches" (correlate to) each person's desire for holiness (growth in sanctification).
a) False.
b) True. The over-all tenor of the Bible shows a direct tie between our growth in sanctification (holiness) and glorification. See 110/athanasía ("immortality, with unique glorification").
The plural in Jn 14:1 ("many suitable dwelling places") for example points to the countless levels of manifestation of the Lord's glory in eternity. See also the plural "heavens" in Scripture (which is very often used in the plural and the singular, see 3772/ouranós).
Also observe the "if" in 1 Jn 3:2 (Gk ean), alluding to the differing levels each believer will perceive the glorified Christ – and hence their unique transformation at the beatific vision of Christ. The "if" does not imply uncertainty about His coming (cf. WS in loc). See also 1 Cor 15:41,42; Phil 3:11 (Gk text).
1 Jn 3:2,3: "2Beloved, now (3568/nýn) we are children of God, and it has not appeared as yet what we will be. We know that if (1437/eán) He becomes manifest [relating to believers only] we will be like Him, because we will see Him in-correspondence to (2531/kathōs) as He is. 3And everyone who has this hope fixed on Him purifies himself, in-full-correspondence to (2531/kathōs) how He is pure."
[In Scripture, it is impossible to be justified without also sharing in the gift of God's righteousness.]
Thesis: God has a specific will (preference) in each scene of our lives and imparts faith for it to (in) the surrendered believer. Each scene therefore can have equal eternal meaning in a "seamless sanctification."
a) False.
b) True. God does care about the "small decisions" of our lives (Mt 10:29,30; Lk 16:10). Indeed, the Lord has a preference about where (when) we share the Gospel (see Ac 16:6-10)!
God's will (plan) for our lives operates has two major aspects: His 1012/boulē-plan ("the Lord's immutable will which also pre-designs physical circumstances") – and the Lord offering His preferred-will in each circumstance (2307/thélēma, "God's highest offers").
This two-pronged plan shares God's limitless blessings while also ironically "narrow" because it excludes all He disapproves. We discern this works in our individual lives by hearing (obeying) His voice.
True sanctification is not us living for God but rather living with Him, in His will (2307/thélēma) as we hear Christ's rhēma-word spoken in the renewed mind (cf. Ro 12:1-3 with Ro 10:17).
The goal of life is knowing God as He speaks His mind – not us making up our own minds on how we should live for Him! Sanctification then is not a bunch of "ups-and-downs" but rather "ins-and-outs"! Believers work out the faith God works in – with God (Phil 2:13).
"We do the agreeing, but God does all the achieving; we prefer, but God performs; we must be willing, but God does all the working.
"Belonging to Christ is everything . . . the rest is details! Each true believer is part of Christ's very (mystical) body so the Christian life is simply Christ living in (through) us" (G. Archer).
For Johann, becoming born again by God/ Holy Spirit, is a supernatural experience, which actually blew my mind.
5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit.
6 Flesh gives birth to flesh, but the Spirit gives birth to spirit.
7 You should not be surprised at my saying, ‘You must be born again.’
8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”
John 3:6 In-Context
4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit.
6 Flesh gives birth to flesh, but the Spirit gives birth to spirit.
7 You should not be surprised at my saying, ‘You must be born again.’
8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”
| Context Crossref Comment Greek Verse (Click for Chapter) New International Version The Spirit himself testifies with our spirit that we are God’s children. New Living Translation For his Spirit joins with our spirit to affirm that we are God’s children. English Standard Version The Spirit himself bears witness with our spirit that we are children of God, Berean Standard Bible The Spirit Himself testifies with our spirit that we are God’s children. Berean Literal Bible The Spirit Himself bears witness with our spirit that we are children of God, King James Bible The Spirit itself beareth witness with our spirit, that we are the children of God: New King James Version The Spirit Himself bears witness with our spirit that we are children of God, New American Standard Bible The Spirit Himself testifies with our spirit that we are children of God, NASB 1995 The Spirit Himself testifies with our spirit that we are children of God, NASB 1977 The Spirit Himself bears witness with our spirit that we are children of God, Legacy Standard Bible The Spirit Himself testifies with our spirit that we are children of God, Amplified Bible The Spirit Himself testifies and confirms together with our spirit [assuring us] that we [believers] are children of God. Christian Standard Bible The Spirit himself testifies together with our spirit that we are God’s children, Holman Christian Standard Bible The Spirit Himself testifies together with our spirit that we are God’s children, American Standard Version The Spirit himself beareth witness with our spirit, that we are children of God: Aramaic Bible in Plain English And that Spirit testifies to our spirit that we are sons of God; Contemporary English Version God's Spirit makes us sure that we are his children. Douay-Rheims Bible For the Spirit himself giveth testimony to our spirit, that we are the sons of God. English Revised Version The Spirit himself beareth witness with our spirit, that we are children of God: GOD'S WORD® Translation The Spirit himself testifies with our spirit that we are God's children. Good News Translation God's Spirit joins himself to our spirits to declare that we are God's children. International Standard Version The Spirit himself testifies with our spirit that we are God's children. Literal Standard Version [This] One—the Spirit—testifies with our spirit, that we are children of God; Majority Standard Bible The Spirit Himself testifies with our spirit that we are God’s children. New American Bible The Spirit itself bears witness with our spirit that we are children of God, NET Bible The Spirit himself bears witness to our spirit that we are God's children. New Revised Standard Version it is that very Spirit bearing witness with our spirit that we are children of God, New Heart English Bible The Spirit himself testifies with our spirit that we are children of God; Webster's Bible Translation The Spirit itself testifieth with our spirit, that we are the children of God: Weymouth New Testament The Spirit Himself bears witness, along with our own spirits, to the fact that we are children of God; World English Bible The Spirit himself testifies with our spirit that we are children of God; Young's Literal Translation The Spirit himself doth testify with our spirit, that we are children of God; Additional Translations ... Context Heirs with Christ …15For you did not receive a spirit of slavery that returns you to fear, but you received the Spirit of sonship, by whom we cry, “Abba! Father!” 16The Spirit Himself testifies withour spirit that we are God’s children. 17And if we are children, then we are heirs: heirs of God and co-heirs with Christ—if indeed we suffer with Him, so that we may also be glorified with Him.… |
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