Saying you are without sin verses in 1 John

[Johann]

[7] Why doth this man thus speak blasphemies? who can forgive sins but God only?

τί οὗτος οὕτω λαλεῖ βλασφημίας; τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ Θεός;

Define hamartia
Thanks
J.

 

[Robert Gwin]

We don't decide to be a witness of God...He does. Imagine volunteering to be a witness in a trial. Now, you will be asked what you have seen. If you answer, "well, I just wanted to be a witness..although I have seen nothing."

What kind of witness would that make you?

"You shall not bear false witness"

That we do decide sir, most choose not to accept the assignment, but many do as was prophesied.

 

[Johann]

τί οὗτος οὕτω λαλεῖ βλασφημίας; τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ Θεός;

Define hamartia
Thanks
J.

Luk 5:21 And the Sofrim began to raise kashes (questions), and also the Perushim, saying, Who is this who is speaking Chillul Hashem gidduf? Who is able to grant selicha to chatta’im but Hashem alone?

καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λέγοντες· τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας; τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ μόνος ὁ Θεός;

 

[Johann]

Thank you for the long list of OT references, applicable to Hebrews, Tribes, Jews, Under Mosaic Laws.
How about consideration of Jewish speakers IN THE NT?

Mark 2

1. [7] Why doth this man thus speak blasphemies? who can forgive sins but God only?

Luke.5

1. [21] And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?

Jewish men, WANTED TO KILL Jesus, EXPRESSLY FOR JESUS Forgiving men of their SINS.
Jewish men, KNEW ONLY God forgives SIN.
Jewish men, KNEW a man FORGIVING a man OF SIN, was a man MAKING HIMSELF GOD.

John 10:
[33] The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

Do you pray to a God you HAVE Committed TO and Repeatedly ask Him TO forgive you For NOT Believing IN Him?

I don’t.
Nor do I forgive men of Sin they commit against God.

Only God forgives SIN.
Men forgive TRESPASSES.
Men forgiving SIN, is men making themselves God.

taken, you have not read the list NOT applicable for
BERESHIS
PARASHAS BERESHIS only, a mistake on your part, not reading.

Applicable for the Kainos Chadasha, if you will...
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 New Testament 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 (Hebrews 10:6, 8, 18; 13:11, as in Psalm 40:6, compare Leviticus 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 Romans 5:12, No. 1 entered the world. The disobedience of Adam (verses 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 (Adjective and Noun).

1. poneros = full of labors and pains in working mischief; evil intent (Matthew 12:39. Luke 11:29); grudging, in connection with the idea expressed in the "evil eye" (Matthew 6:23; 20:15. See the context, and compare Luke 11:13).
2. kakos = depraved, bad in nature. Compare 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 2Peter 2:7; 3:17.
IV. UNGODLINESS.

asebeia = impiety, absence of "the fear of God", having no reverence for sacred things; irreligious. Septuagint for pasha'. Appendix 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. Occurs only in 2Peter 2:16.
VIII. ERR, ERROR.

1. planao = to cause to wander or go astray; used of doctrinal error and religious deceit. Compare planos (1Timothy 4:1, "seducing").
2. apoplanao. No. 1 with apo = away from, prefixed (Appendix 104. iv). In Passive, to go astray from, swerve. Occurs only in Mark 13:22 and 1Timothy 6:10.
3. astocheo = to deviate from. Occurs only in 1Timothy 1:6; 6:21. 2Timothy 2:18.
IX. FAULT.

hettema = a diminishing of that which should have been rendered in full measure; diminution, decrease. Occurs in Romans 11:12 and 1Corinthians 6:7.

Define hamartia in the scriptures you've quoted.
J.

 

[Taken]

If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”
John20:23

Jesus......A JEW.
Jesus......Speaking TO John.
John ......a JEW, under Jewish LAW.

What does a conversation between TWO JEWS under Jewish LAW, have to do with YOU?
Are YOU a JEW?
Are YOU under Jewish Law?


John 20:
[21] Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
[22] And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
[23] Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

Does a conversation between two RUSSIANS under Russian Law, have anything to do with you?
Are you a Russian?

 

[Johann]

Thou SHALT is not a question of WILL YOU.
Thou SHALT is a command that YOU WILL.

Meaning Imperatives, a military term to be promptly obeyed, no questions asked.
Ne
J.

 

[savedbygrace1]

J

Does a conversation between two RUSSIANS under Russian Law, have anything to do with you?
Are you a Russian?

No, just a christian as Jesus was speaking to those who accepted him

 

[Bible Highlighter]

I am really not interested in O. S. A. S. and whatever foreign terminologies you might want to add...

First, it sounds like you are teaching OSAS (Once Saved Always Saved or Eternal Security) because it does not appear like you believe a Christian can fall away from the faith and become unsaved due to sin. This means you believe once a believer is saved, they are always saved and nothing they can do can jeopardize their standing with GOD. If this is what you believe you have bought into a false doctrine of demons (Because it allows a person to justify sin while under God’s grace - See Jude 1:4). This doctrine is similar to Perseverance of the Saints in Calvinism. If this is what you believe, it’s no surprise you have not let go of Calvinism entirely (Seeing Perseverance of the Saints is one of the five points of Calvinism).

If you don’t believe in OSAS, then you most likely have bought into something similar. For I am also aware that there are those who reject OSAS and yet they believe they can sin and still be saved, too. These types of believers are called Free Will Baptists (Which is a real church). They believe that a Christian can lose salvation only by choosing to later no longer believe in Jesus as their Savior. But they don’t believe any amounts of sin can separate the believer from God. This means they can cheat, steal, indulge in porn, hate, murder, commit idolatry, etcetera and still be saved. How convenient for them. Sounds like easy street or the wide gate path to destruction (if they were to ever read or believe their New Testament).

Second, you totally ignored and by-passed my challenge to you. Jesus’ words. You have to ignore them or twist them to your own destruction.

Again, I challenge you. Do you believe these following words by Jesus Christ apply to us today?

28 “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.” (Matthew 5:28-30).​

If not, then what verses or passage do you have for not believing they apply anymore?
Why would Jesus give us a new teaching like this just to have them quickly undone by the cross?

What do you make of the apostle Paul’s words when he warned us about how the unrighteous will not inherit the Kingdom of God? I challenge you again. What does Paul mean by the following words?

19 “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” (Galatians 5:19-21).​

Most in the sin and still be saved camp believe Paul is talking about unbelievers in this above passage. But the context does not support this conclusion. Nowhere is Paul trying to remind the Galatian believers of the heresy of Universalism (in that all will be saved - including the wicked). Anyways, I take Paul’s words to mean that if we live in sin, we will be unrighteous, and the unrighteous will not inherit the Kingdom of God (i.e. they will not be saved).

Martin Luther is famous for the Latin phrase simul justus et peccator, which means “simultaneously just (or righteous) and sinner.” In this phrase, he was communicating the theological understanding that the Christian is both justified/righteous and at the same time a sinner.
...you will disagree, of course, since you have already attained the state of sinless perfection, not found in Scripture

If man made history is true on this point, Martin Luther said, I quote:

“Be a sinner, and let your sins be strong, but let your trust in Christ be stronger, and rejoice in Christ who is the victor over sin, death, and the world. We will commit sins while we are here, for this life is not a place where justice resides... No sin can separate us from Him, even if we were to kill or commit adultery thousands of times each day" ['Let Your Sins Be Strong, from 'The Wittenberg Project;' 'The Wartburg Segment', translated by Erika Flores, from Dr. Martin Luther's Saemmtliche Schriften, Letter No. 99, 1 Aug. 1521. - Cf. Also Denifle’s Luther et Lutheranisme, Etude Faite d’apres les sources. Translation by J. Paquier (Paris, A. Picard, 1912-13), VOl. II, pg. 404].​

If this is true, this does not sound like a man I want to follow. In this quote (if it is true), Martin says that he can kill or commit adultery thousands of times each day and not be separated from Him. How gross and disgusting. How sick. How wrong.

 

[Taken]

taken, you have not read the list NOT applicable for
BERESHIS
PARASHAS BERESHIS only, a mistake on your part, not reading.

Applicable for the Kainos Chadasha, if you will...
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 New Testament 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 (Hebrews 10:6, 8, 18; 13:11, as in Psalm 40:6, compare Leviticus 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 Romans 5:12, No. 1 entered the world. The disobedience of Adam (verses 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 (Adjective and Noun).

1. poneros = full of labors and pains in working mischief; evil intent (Matthew 12:39. Luke 11:29); grudging, in connection with the idea expressed in the "evil eye" (Matthew 6:23; 20:15. See the context, and compare Luke 11:13).
2. kakos = depraved, bad in nature. Compare 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 2Peter 2:7; 3:17.
IV. UNGODLINESS.

asebeia = impiety, absence of "the fear of God", having no reverence for sacred things; irreligious. Septuagint for pasha'. Appendix 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. Occurs only in 2Peter 2:16.
VIII. ERR, ERROR.

1. planao = to cause to wander or go astray; used of doctrinal error and religious deceit. Compare planos (1Timothy 4:1, "seducing").
2. apoplanao. No. 1 with apo = away from, prefixed (Appendix 104. iv). In Passive, to go astray from, swerve. Occurs only in Mark 13:22 and 1Timothy 6:10.
3. astocheo = to deviate from. Occurs only in 1Timothy 1:6; 6:21. 2Timothy 2:18.
IX. FAULT.

hettema = a diminishing of that which should have been rendered in full measure; diminution, decrease. Occurs in Romans 11:12 and 1Corinthians 6:7.

Define hamartia in the scriptures you've quoted.
J.

I am fully aware, I was naturally BORN IN SIN...against God, Didn’t know God, Didn’t consider God....and THAT was my SIN against God.

I am fully aware, I was naturally growing from infancy, to childhood, MISSING the Mark. Hearing ABOUT God. Didn’t KNOW God...and THAT was my SIN against God.

I learned THOSE things were Against God.
I learned THE REMEDY, to correct those things, BY, THROUGH, OF Christ the Lord Jesus.
I CHOSE to effect the REMEDY...according to Gods WAY.
I am CONFIDENT the Lord God IS FAITHFUL...and HIS WORKS “in me” have fully “REMEDIED” what WAS, to no longer IS.

I NO LONGER am ABLE to SIN against God.
I have Never sinned against men, nor have men forgiven me of sin.
Men have Never sinned against me, nor have I ever forgiven men of sin.

 

[Taken]

No, just a christian as Jesus was speaking to those who accepted him

Jesus was speaking to a Jew.

Do you KNOW WHO first USED the term “Christian”, were men WHO DID NOT Believe IN Christ Jesus?

 

[Johann]

Does a conversation between two RUSSIANS under Russian Law, have anything to do with you?
Are you a Russian?

Seems like you have an issue with savedbygrace


Scholars have thus been increasingly inclined to believe that the Gospel was written for the
edification of Christians. Culpepper (1998:244) supports this proposal, with the statement,
“Seen in a larger context, the Gospel as a whole appears to have been written primarily for
the believing community, to provide ready material for telling the church’s story for those who
do not believe. John clarifies the reasons for unbelief and explores various misunderstandings
and stages of faith (cf Jn 5). It also reflects a rhetorical strategy that leads the reader to
embrace the narrator’s affirmation of Jesus as the Christ (cf Jn 4).” Kümmel (1973:229) also
remarks, “It is extremely unlikely that the author of [the Gospel] is thinking primarily of nonChristians …. Thus [John] was written, at least primarily, to confirm and secure Christians in
the faith.” Du Rand (1997:55) consents: “The aim is that the Christians as first historical
readers should be encouraged to continue to believe that Jesus, the Messiah, is the Son of
God. The Gospel of John is (in his view) thus not primarily a missionary writing that
endeavours to bring people to faith, but rather its intention is to strengthen their faith.”

Who was the recipients in the book of John?
J.

 

[savedbygrace1]

Jesus was speaking to a Jew.

Agreed

 

[Johann]

I am fully aware, I was naturally BORN IN SIN...against God, Didn’t know God, Didn’t consider God....and THAT was my SIN against God.

I am fully aware, I was naturally growing from infancy, to childhood, MISSING the Mark. Hearing ABOUT God. Didn’t KNOW God...and THAT was my SIN against God.

I learned THOSE things were Against God.
I learned THE REMEDY, to correct those things, BY, THROUGH, OF Christ the Lord Jesus.
I CHOSE to effect the REMEDY...according to Gods WAY.
I am CONFIDENT the Lord God IS FAITHFUL...and HIS WORKS “in me” have fully “REMEDIED” what WAS, to no longer IS.

I NO LONGER am ABLE to SIN against God.
I have Never sinned against men, nor have men forgiven me of sin.
Men have Never sinned against me, nor have I ever forgiven men of sin.

Incapable of committing trespasses?
J.

 

[Johann]

Jesus was speaking to a Jew.

Do you KNOW WHO first USED the term “Christian”, were men WHO DID NOT Believe IN Christ Jesus?

Really?

Act 11:26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.


And that the disciples were called Christians first in Antioch (chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive chrēmatisai is also a subject of egeneto and is added as a separate item by the use of te rather than kai. For the word itself in the sense of divine command, see note on Mat_2:12, note on Mat_2:22; note on Luk_2:26; and note on Act_10:22. Here and in Rom_7:3 it means to be called or named (assuming a name from one’s business, chrēma, from chraomai, to use or to do business). Polybius uses it in this sense as here. Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Christianous (Christians) is simply predicate accusative. This word is made after the pattern of Herodianus (Mat_22:16, Herōidianoi, followers of Herod), Caesarianus, a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Kaisaros meaning also “belonging to Caesar” like the common adjective Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Act_26:28 (a term of contempt in the mouth of Agrippa), and 1Pe_4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.
Robertson

And it was in Antioch that the talmidim were first called Ma'aminim HaMeshichiyim (Messianic Believers).

You want to run that one by me again?
J.

 

[Taken]

Seems like you have an issue with savedbygrace.

So you claim, but give NOT one iota of information of me Saying or Implying I have an issue with saved by grace.

All the following is your general references to scholars, Christians, church story’s, etc. without a mention of salvation by grace...

Yet, you specifically claim in your imagination, you think I personally have an issue with saved by grace...

Your imagination/suspicion, has NO MERIT. Is moot.

Scholars have thus been increasingly inclined to believe that the Gospel was written for the
edification of Christians. Culpepper (1998:244) supports this proposal, with the statement,
“Seen in a larger context, the Gospel as a whole appears to have been written primarily for
the believing community, to provide ready material for telling the church’s story for those who
do not believe. John clarifies the reasons for unbelief and explores various misunderstandings
and stages of faith (cf Jn 5). It also reflects a rhetorical strategy that leads the reader to
embrace the narrator’s affirmation of Jesus as the Christ (cf Jn 4).” Kümmel (1973:229) also
remarks, “It is extremely unlikely that the author of [the Gospel] is thinking primarily of nonChristians …. Thus [John] was written, at least primarily, to confirm and secure Christians in
the faith.” Du Rand (1997:55) consents: “The aim is that the Christians as first historical
readers should be encouraged to continue to believe that Jesus, the Messiah, is the Son of
God. The Gospel of John is (in his view) thus not primarily a missionary writing that
endeavours to bring people to faith, but rather its intention is to strengthen their faith.”

Who was the recipients in the book of John?
J.

Who was teaching who? Jewish Jesus, to Jewish John? Uh huh.

Who specifically sent whom to the Gentiles?
Jesus sent Paul to the Gentiles? Uh huh.

 

[Taken]

Incapable of committing trespasses?
J.

A wonderment you ask?
Why?
I have expressly stated earthly men commit trespasses against men.

 

[Bible Highlighter]

I am really not interested in O. S. A. S. and whatever foreign terminologies you might want to add...


Martin Luther is famous for the Latin phrase simul justus et peccator, which means “simultaneously just (or righteous) and sinner.” In this phrase, he was communicating the theological understanding that the Christian is both justified/righteous and at the same time a sinner.
...you will disagree, of course, since you have already attained the state of sinless perfection, not found in Scripture

By faith, Christians are justified before God as their sins are pardoned and the righteousness of Christ is imputed to them. Yet, in the ongoing pilgrim life of the Christian, there is still a struggle with sin that is discouraging and that, sadly, may lead to devastating consequences. So, how does the Christian, who is justified in Christ, deal with the continuing presence of sin?

Remember Who You Are
First, we must remember who we are as those united to Christ by faith. The Apostle Paul writes in Ephesians 1 that we have been redeemed, adopted, forgiven, and given spiritual blessings, have obtained an inheritance, and more. These are tremendous descriptions of what we have in Christ by the grace of God. Therefore, our relationship to sin has been utterly changed, and how we respond to sin comes from our understanding of who we are in Christ. We must constantly remind ourselves of who we are in Christ and what Christ has done for us.

The Means of Grace
Let me offer a few practical ways to do this. Make sure that you are a part of a church with a minister who preaches the gospel every week. The gospel reminds us of who we are in Christ and what Christ has done for us.

Also, in your church, take seriously the sacrament of holy communion. In the Lord’s Supper, we have a physical sign and seal of what Christ has done for us. The preaching of the Word and the administration of the Lord’s Supper are means of grace that encourage us in our lives and again remind us of who we are and what we have received in Christ.

The Armor of God
Of course, even with our understanding of who we are in Christ, we still face regular temptations. Each Christian’s temptations are not the same, but we all struggle with sin as we seek to pursue the holiness that God desires.

The Apostle Paul again calls us to stand firm by putting on the “whole armor of God” (Eph. 6:10–20). We need the belt of truth, the breastplate of righteousness, the shield of faith, the helmet of salvation, and the sword of the Spirit.

The battle imagery is absolutely appropriate. We must do battle with things that would cause us to fall away from God. This is a constant fight that will not end until we reach heaven.
First, the answer to question 60 makes clear how great is the problem of sin for us as fallen creatures. Because of Adam’s fall and my own corruption, I have broken all the commandments of God and never kept any of them. I have no goodness or accomplishment to offer God in order to earn His favor. Even as a Christian I am still inclined to all evil. Left to myself I would still have no strength or righteousness. Neither as a non-Christian nor as a Christian do I merit any reward or blessing from God. I recognize my sad state as my conscience accuses me, but even my sorrow for sin cannot rescue me or gain God’s favor. I grieve because by my sin I have grieved my heavenly Father.

Second, I recognize that Jesus has done for me what I could never have done for myself. Jesus was perfectly obedient to the Law of God. In this way, He is the Second Adam. As Adam was created in the image of God to be the obedient and faithful image bearer of God, so the eternal Son of God came in the flesh and was born under the Law to do what the first Adam failed to do. Jesus kept the Law completely so that He was fully holy in Himself and perfectly righteous in the light of God’s justice. Jesus also satisfied God’s justice for sinners who could not help themselves. Although Jesus was perfectly holy and not personally liable for the curse visited on sinners,

So there are two aspects to what Jesus did, often called His active obedience and His passive obedience. Actively He fulfilled the Law and passively He suffered judgment and death for His own. Jesus did it all. Nothing remains to be done to merit eternal life. The work of Christ is complete and perfect for sinners.

Third, the work of Christ for justification becomes effective for sinners by the gift of God. God gives that work of Christ in a very particular way, the way of imputation. Imputation is not a word that we use very often. It is a word, however, that Paul used to describe the gift of God (Rom 4:3). Imputation means that God reckons or credits Christ’s work to us. The Heidelberg Catechism expresses the character of imputation clearly when it says that when Christ’s work is imputed to me, it is “as if I had never committed nor had any sin, and had myself accomplished all the obedience which Christ has fulfilled for me.” Because Christ’s obedience — both active and passive — is credited to me by God, God sees me in light of the obedience of Jesus.

21, presents a wonderful definition of faith: “What is true faith?” Answer: “It is not only a certain knowledge whereby I hold for truth all that God has revealed to us in his Word, but also a hearty trust which the Holy Ghost works in me by the Gospel, that not only to others but to me also, forgiveness of sins, everlasting righteousness, and salvation, are freely given by God, merely of grace, only for the sake of Christ’s merits.”

This answer shows us how faith looks to Christ and His work alone and trusts it completely. It also shows the blessed confidence that true faith gives us in the salvation that Christ has won for us. The Reformation doctrine of justification helps us to see that our salvation is the work of Christ for us. It also delivers us from a life of doubt and fear that causes us to wonder how God could possibly love sinners like us. It shows us that we have peace with God objectively because Christ has satisfied the demands of God for us, and it shows us subjectively because we can know confidently that by faith in Christ we are right with God.

Generally it is considered plagiarism if you don’t provide a source link for an article you quote.

You have copied and pasted from this article.

Why We Need to Talk about Sin

This article just happens to be from a Calvinist website. I thought you let go of Calvinism.

As for the content of the article: There is a lot of opinions or statements made but very little Scriptural references. They quote Romans 4:3 as proof that Christ imputes all righteousness to us in the sense that God can now love sinners like us (Implying we can remain in sin and be saved).

However, the article fails to understand the broader implications of what Paul was talking about, and nowhere does Paul say the same words they do. In Romans 4:9-12, Paul brings up circumcision. Why? Because in Acts 15, at the Jerusalem council, we learn that certain Jews were trying to deceive Gentile Christians into being circumcised in order to be saved, and to keep the Law of Moses (of which the council said they gave the Gentile Christians no such command) (See: Acts of the Apostles 15:1, Acts of the Apostles 15:5, Acts of the Apostles 15:24). In fact, this is why Paul said in Galatians 5:2 that if you seek to be circumcised, Christ will profit you nothing, and then he states in Galatians 5:4 that whosoever of you are justified by the Law have fallen from grace. This would be the Old Law because circumcision was given to Abraham, and then it was a repeated command given to Moses in the Torah, and it’s not a command given to the church. So Paul is arguing for how a person needs to first receive God’s grace by believing Jesus Christ and not by being justified by the Old Law or be saved by circumcision. We know that you cannot remain a sinner and be saved while under God’s grace because even Paul says, “Shall we continue in sin, that grace may abound? God forbid.” (Romans 6:1-2). Paul also says: “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Romans 8:13).

In addition, 1 John 1:7 also talks about the imputation of Christ’s sacrifice, too.

“But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” (1 John 1:7).

What is walking in the light mean?

According to the indirect wording in 1 John 2:9-11, it means loving your brother.

So we have to walk in the light (love our brother) so that the blood of Jesus Christ cleanses us from all sin (i.e. imputation of Christ’s sacrifice).
In other words, while it is true that we first must believe in God’s grace as Romans 4:3 (instead of being focused on circumcision - Romans 4:9-12) so Christ’s righteousness can be initially imputed to us, it is also equally true that you must CONTINUE in the faith by loving your brother (Whereby the blood of Jesus will cleanse you from all sin - See 1 John 1:7). So 1 John 1:7 is also a part of Christ’s imputation and it comes with a another condition (that is not just believing).

To put it to you another way, you cannot force the Bible to mean whatever you like it to mean. You have to look at the whole counsel of God’s Word and accept all of it. Stop following men, and or quoting men, and start reading and studying the New Testament on your own with the help of GOD. Don’t seek to change God’s Word. Just read it, and believe it.

 

[Johann]

If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”
John20:23

John 20:23
Whose soever sins ye remit,.... God only can forgive sins, and Christ being God, has a power to do so likewise; but he never communicated any such power to his apostles; nor did they ever assume any such power to themselves, or pretend to exercise it; it is the mark of antichrist, to attempt anything of the kind; who, in so doing, usurps the divine prerogative, places himself in his seat, and shows himself as if he was God: but this is to be understood only in a doctrinal, or ministerial way, by preaching the full and free remission of sins, through the blood of Christ, according to the riches of God's grace, to such as repent of their sins, and believe in Christ; declaring, that all such persons as do so repent and believe, all their sins are forgiven for Christ's sake: and accordingly,
they are remitted unto them; in agreement with Christ's own words, in his declaration and commission to his disciples; see Mar_16:16. On the other hand he signifies, that
whose soever sins ye retain, they are retained: that is, that whatsoever sins ye declare are not forgiven, they are not forgiven; which is the case of all final unbelievers, and impenitent sinners; who dying without repentance towards God, and faith in the Lord Jesus Christ, according to the Gospel declaration, shall be damned, and are damned; for God stands by, and will stand by and confirm the Gospel of his Son, faithfully preached by his ministering servants; and all the world will sooner or later be convinced of the validity, truth, and certainty, of the declarations on each of these heads, made by them.
Gill

We cannot forgive the sins of others, and even our own sins, only Christ Jesus through His shed blood.
J.

 

[Robert Gwin]

Do you believe in the baptism of the Holy Spirit in JW? That is how we are born again. Acts of the Apostles 1:8. If you've dedicated your life to the Father, you can't snub His Son, because without the Son, you don't have the Father either.

Yes maam, you are exactly correct, and that is what born again means, they are baptized with holy spirit, anointed by it.

 

[savedbygrace1]

John 20:23
Whose soever sins ye remit,.... God only can forgive sins, and Christ being God, has a power to do so likewise; but he never communicated any such power to his apostles; nor did they ever assume any such power to themselves, or pretend to exercise it; it is the mark of antichrist, to attempt anything of the kind; who, in so doing, usurps the divine prerogative, places himself in his seat, and shows himself as if he was God: but this is to be understood only in a doctrinal, or ministerial way, by preaching the full and free remission of sins, through the blood of Christ, according to the riches of God's grace, to such as repent of their sins, and believe in Christ; declaring, that all such persons as do so repent and believe, all their sins are forgiven for Christ's sake: and accordingly,
they are remitted unto them; in agreement with Christ's own words, in his declaration and commission to his disciples; see Mar_16:16. On the other hand he signifies, that
whose soever sins ye retain, they are retained: that is, that whatsoever sins ye declare are not forgiven, they are not forgiven; which is the case of all final unbelievers, and impenitent sinners; who dying without repentance towards God, and faith in the Lord Jesus Christ, according to the Gospel declaration, shall be damned, and are damned; for God stands by, and will stand by and confirm the Gospel of his Son, faithfully preached by his ministering servants; and all the world will sooner or later be convinced of the validity, truth, and certainty, of the declarations on each of these heads, made by them.
Gill

We cannot forgive the sins of others, and even our own sins, only Christ Jesus through His shed blood.
J.

This isn't a big deal to me, I was unsure whether to even quote John20:23
However: But I want you to know that the Son of Man has authority on earth to forgive sins.” Mark 2:10
Jesus had authority to tell the disciples that if they, through spiritual discernment of those they would state it to, would forgive anyone their sins, they would be forgiven. If the disciples stated that to someone, through the Holy Spirit's leading , that person would be forgiven their sins. Does that make sense?