The social gospel?

[Johann]

Jesus didn't "pay" for people's sins. Sins are free. But Jesus always forgave sins...no need for the cross for that. Read the bible.

And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. And, behold, certain of the scribes said within themselves, This man blasphemes (this sounds just like you). And Jesus knowing their thoughts said, Wherefore think you evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. Matt. 9

Now show the class where Jesus had to pay with blood to forgive sins?

Are you making light of the ultimate atoning sacrifice of Jesus on the Cross? Just inquiring.

Biblical Context and Interpretation
In Matthew 9:2-6, Jesus forgives the sins of a paralyzed man and heals him, demonstrating His authority to forgive sins. This passage indeed shows that Jesus had the authority to forgive sins even before the crucifixion.

Matthew 9:2-6 (ESV):
2 And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, "Take heart, my son; your sins are forgiven."
3 And behold, some of the scribes said to themselves, "This man is blaspheming."
4 But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?
5 For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?
6 But that you may know that the Son of Man has authority on earth to forgive sins"—he then said to the paralytic—"Rise, pick up your bed and go home."

Key Points to Consider
Authority of Jesus to Forgive Sins:

Jesus clearly demonstrates His divine authority to forgive sins on earth. This authority is a direct challenge to the scribes' understanding of blasphemy, as only God can forgive sins.
Demonstration of Power:

Jesus heals the paralytic to provide visible proof of His authority to forgive sins. The physical healing serves as evidence of the spiritual authority He possesses.
Role of Faith:

The faith of the people bringing the paralytic to Jesus plays a crucial role. Jesus acknowledges their faith and responds with forgiveness and healing.
Theological Implications
Forgiveness vs. Atonement:

While Jesus forgave sins during His earthly ministry, the crucifixion is seen as the ultimate act of atonement in Christian theology. The forgiveness of sins that Jesus offered was based on His divine authority. However, the cross represents the sacrificial atonement necessary to satisfy the justice of God.
Purpose of the Cross:

The cross is central to Christian soteriology (the study of salvation). According to the New Testament, the death of Jesus on the cross was necessary to atone for the sins of humanity, fulfilling the requirements of divine justice and providing a way for reconciliation between God and humanity.
1 Peter 2:24 (ESV):
"He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed."

Hebrews 9:22 (ESV):
"Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins."

Romans 3:25-26 (ESV):
"God put [Jesus] forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus."

Early Church Understanding
Early church fathers like Augustine, Athanasius, and Anselm understood the crucifixion as essential for the redemption of humanity. They saw Jesus' death as a necessary atoning sacrifice that fulfilled the requirements of God's justice while simultaneously demonstrating His love and mercy.
Jesus’ authority to forgive sins during His earthly ministry demonstrates His divinity and His unique role in God’s plan for salvation. The crucifixion, however, is central to the Christian understanding of atonement, where Jesus' sacrificial death provides the ultimate means for the forgiveness of sins. Thus, while Jesus forgave sins before His death, the cross is seen as the culminating act that makes comprehensive atonement for humanity’s sin possible.

Crucial Aspects of the Crucifixion in Atonement
Sacrificial Atonement:

The crucifixion is understood as a sacrificial offering where Jesus, the innocent Lamb of God, willingly gave His life as a substitutionary sacrifice for the sins of humanity (John 1:29; Hebrews 9:28).
Substitutionary Atonement:

In Christian theology, Jesus’ death on the cross is viewed as taking the place of sinful humanity, bearing the punishment and consequences of sin on behalf of all people (Isaiah 53:5-6; 2 Corinthians 5:21).

Victory Over Sin and Death:

Through His death and resurrection, Jesus conquered sin and death, offering eternal life to those who believe in Him (Romans 6:23; 1 Corinthians 15:54-57).
Reconciliation with God:

The crucifixion reconciles humanity with God, restoring the broken relationship caused by sin (2 Corinthians 5:18-19; Colossians 1:19-20).

Early Christian Writings on the Cross and Atonement
Early Christian writings from the 1st century and early 2nd century provide insights into how the early church understood the significance of Jesus’ death on the cross for atonement:

Epistle of Clement (late 1st century):

Clement of Rome, in his First Epistle to the Corinthians, reflects on the sacrificial nature of Jesus’ death and its redemptive impact. He emphasizes Christ’s voluntary sacrifice as an act of divine love that brings forgiveness and reconciliation.
Letter to the Hebrews (1st century):

Though the authorship of Hebrews is debated, its theological depth regarding Christ’s priesthood and atoning sacrifice on the cross is profound. Hebrews presents Jesus as the ultimate High Priest who offers Himself as a perfect sacrifice once for all, fulfilling the Old Testament sacrificial system (Hebrews 9:11-14; 10:10-14).
Ignatius of Antioch (early 2nd century):

Ignatius, in his letters written around 107 AD, emphasizes the reality of Jesus’ suffering and death on the cross, affirming its salvific significance. He stresses the centrality of Christ’s sacrifice for believers’ redemption and eternal life.

The crucifixion of Jesus Christ is crucial to the Christian understanding of atonement because it represents the ultimate act of God’s love and justice, providing forgiveness of sins and reconciliation with God. Early Christian writings from the 1st century and early 2nd century, such as those of Clement of Rome, the author of Hebrews, and Ignatius of Antioch, testify to the foundational importance of Christ’s sacrificial death on the cross for the early church’s understanding of redemption and salvation.

You agree @Episkopos?

 

[Wrangler]

Jesus didn't "pay" for people's sins.

The things you read on the internet is amazing.

 

[Johann]

A self-righteous person is such because he BELIEVES he is righteous (for whatever reason). Seeking until you find means an actual connection to God through visitation and empowering.

You mean divine visitations and experiences like that of Paul-till then the average believer is what?

 

[Eternally Grateful]

Jesus didn't "pay" for people's sins. Sins are free. But Jesus always forgave sins...no need for the cross for that. Read the bible.

@Ritajanice are you still going to defend epi as saying the cross is about forgiveness?Here he said it is not even needed.

In fact, I ask the people of this great chatroom. How is this thinking allowed to even roam free on this chatroom?

 

[Episkopos]

You mean divine visitations and experiences like that of Paul-till then the average believer is what?

Either humble and contrite...or proud and self-assured. Where do you fit in?

 

[Episkopos]

@Ritajanice are you still going to defend epi as saying the cross is about forgiveness?Here he said it is not even needed.

In fact, I ask the people of this great chatroom. How is this thinking allowed to even roam free on this chatroom?

This truth goes directly against your indoctrination. Without blood there is no forgiveness of sins? No...We are to forgive one another 70x7...a small amount compared to God's mercy. Are we to be more forgiving than God is?

No...without blood there is no FREEDOM (aphesis) from sin. A life for a life. A life in a Life.

The gift of God is eternal life IN Christ Jesus. His blood is His life given to us after we forsake our own. The exchanged life. If we seek to save our lives (like you are doing) you will lose it. But if you surrender your life and lose it for Christ...you will find it.

Enough with all the superficial religious stuff...

 

[Episkopos]

The things you read on the internet is amazing.

Like denying God's power over sin in the believer. Jesus doesn't buy up all our sins. He provides us with grace to overcome sin as He did. That's the gospel...to be saved FROM sin...not in sin. He came to take away (not cover up) the sins of the world. Grace overcomes sin. We get that power through faith.

Man, the things you read on the internet.

 

[Eternally Grateful]

This truth goes directly against your indoctrination. Without blood there is no forgiveness of sins? No...We are to forgive one another 70x7...a small amount compared to God's mercy. Are we to be more forgiving than God is?

Me forging you is not the same as having your death penalty removed.

No...without blood there is no FREEDOM (aphesis) from sin. A life for a life. A life in a Life.

Again, @Ritajanice and the chatroom. How can any defend this? Talk about tearing down the meaning of the cross. And people want to think Epi says forgiveness is found in the cross? he may have said this to a certain member to keep them on his side. But this man believes nothing of the sort.

This is dangerous thinking

The gift of God is eternal life IN Christ Jesus.

Based on his blood. Jesus made it clear in JohnE and John 6. It is the lord whic h causes forgivenes..

His blood is His life given to us after we forsake our own.

How can his blood give us eternal life if it is not the means of forgiveness. But just freedom, You’re all over the place.

The exchanged life. If we seek to save our lives (like you are doing) you will lose it.

I was not seeking to save my life. i am totally incapable of saving my life. Only God can save me,, there you go again talking outside the helm of reality of what people believe. When it is YOU who in fact are tryign to save your life.

But if you surrender your life and lose it for Christ...you will find it.

I did that 40 years ago. Thank you
’
when will you do it?

Enough with all the superficial religious stuff...

Thats all you have to offer my friend, Is superficial self righteous mumbo jumbo.

 

[Eternally Grateful]

Like denying God's power over sin in the believer. Jesus doesn't buy up all our sins. He provides us with grace to overcome sin as He did. That's the gospel...to be saved FROM sin...not in sin. He came to take away (not cover up) the sins of the world. Grace overcomes sin. We get that power through faith.

Man, the things you read on the internet.

lol. Once again, Its about you. It’s not about what Christ did. its about you

You deny the power of God to save. Your still trying to save yourself and drag a bunch of people down with you.

 

[Lizbeth]

That's believe INTO Him. HAS eternal life...experiences His resurrection life....NOW! Don't confuse the gospel with an after-life religion. This is not Valhalla...but the kingdom of God. Seek first the kingdom....seek to die? No...seek the Lord and live.

Yes we begin experiencing His resurrection life......when we are resurrected from being spiritually dead, when we are born again. (Everyone with their measure.) Jesus said the kingdom is WITHIN us. But at the same time He ALSO said we are to seek it.

 

[Lizbeth]

Here's a question for you, is repenting a once off experience, or ongoing? This is between me and you, no other members to get involved, divisive members, I am sick to the core of what is happening here on this Forum.
J.

Believers who seek to practice this often speak of “keeping short accounts with God,” that is, making sure you confess sins regularly so your account does not build up with unconfessed sin. Psalms 32, 51, and John 13:1-20 are often quoted to confirm this position.

This view of 1 John 1:9 has more to commend it than the previous one. “Confession is good for the soul” is a truism which holds good for all ages and dispensations. Indeed, Proverbs 28:13 says,

“He that covereth his sins shall not prosper: but whoso confesseth1 and forsaketh them shall have mercy.”

In my formative years as a Christian, this view seemed to me to be logical, balanced and right. I knew many respected Bible teachers who taught this. Through the years, however, I believe the Spirit of God was pricking my conscience to show me things which revealed the shortcomings of this approach. Among them were:

1. It is based on a performance system of conditional blessing, and shifted my gaze away from Christ and His grace to my own faithfulness (or usually failure) to confess.

2. If what I believed concerning confession was true, I was probably “out of fellowship” much of the time, and so were most believers.

3. There were many things in 1 John Chapter 1 which are inconsistent with this view.

4. Concerning the popular father-son illustration, several rhetorical questions could be asked to show its weakness. What if the son fails to confess wrongdoing? Should the father continue to show him the cold shoulder until he does? What kind of father would that make him? Would this be a fitting picture of how our loving heavenly Father deals with His children today under grace? Further, the phrase “faithful and just” more aptly describes the judge in a courtroom than a father in the family room.

5. I had to honestly admit to myself that I found it extremely difficult to confess all my daily sins on a consistent basis.

6. This view of 1 John 1:9 must, of necessity, occupy a major plank in a person’s belief system. Without regular confession of sin, the promise of continual cleansing is rendered null and void resulting in broken fellowship. And who wants to be out of fellowship with God?

7. Paul, the apostle of the Gentiles, is silent in all his writings on confession of sins for forgiveness, parental or otherwise.

8. Paul’s epistles give us a positive affirmation of total, complete and unconditional forgiveness for all those in Christ Jesus.

A few examples should suffice,

“In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7).

“And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32).

“And you, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses” (Col. 2:13).

Forgiveness for the believer is now spoken of as a finished transaction, past history. We do not plead for daily forgiveness any more than we should for daily redemption. It is a part of the “all spiritual blessings” with which we have already been blessed (Eph. 1:3). For further references to Paul’s doctrine of forgiveness for the present dispensation of the grace of God, consult the following Scriptures: Colossians 1:14; 3:13; Romans 4:5-8; Acts 13:38,39.

It is duly manifest that we must find a better explanation of 1 John 1:9. A good place to begin in the context of the passage is verse 6.

“If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth.”

The key question is this. Are those who “walk in darkness” believers or unbelievers? How we answer this question is absolutely critical to the interpretation of this passage. If they are carnal, disobedient, backslidden believers who are walking in darkness, they are lying about having fellowship with God. A confession of sin in their life and “walking in the light” will restore the fellowship. However, if it can be proved from Scripture that they are unbelievers who were falsely professing fellowship, the “out of fellowship” position falls apart, for no one could successfully argue a restoration to something which they never had.

In order to see which it is, please compare the following three Scriptures.

“If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth” (1 John 1:6).

“But he that hateth his brother is in darkness and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes” (1 John 2:11).

“Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him” (1 John 3:15).

Note carefully the relationship of these verses to each other and what they teach.

1. He that hates his brother2 “walks in darkness.”

2. Whosoever hates his brother is a murderer.

3. No murderer has eternal life abiding in him.

Conclusion: He who walks in darkness does not have eternal life abiding in him, i.e. an unbeliever.

Once this is clearly perceived by the reader, the restoration to fellowship theory comes crashing down like a house of cards. Remove all doubt from your mind. A concordant study of Scripture reveals that the consistent, uniform appellation to darkness, whether it be the Word of God in general or to John’s writings in particular, refers to the unsaved (John 1:5; 3:19-21; 8:12; 12:35,36,46; Acts 26:18; 2 Cor. 4:4,6; 6:14; Eph. 5:8; Col. 1:13; 1 Thes. 5:4,5; 1 Pet. 2:9).

The Confession of Sins

Is 1 John 1:9 a part of God's will for the present Dispensation of Grace? "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). Guilt is a killer. A killer of our joy, our peace, our enjoyment of intimacy with God. It is

bereanbiblesociety.org

You concur?

Amen, absolutely do! Ongoing repentance as we have need. I think of it that we are in a living relationship with the Living God....if we offend against Him in any way we normally apologize and take care not to do it again. That's our response to a pricked conscience and normal part of relationship....it cleanses our conscience and heals the relationship. We are also told to likewise reconcile with one another "if any have ought against us". Sin hurts the relationship, so if we love the person (and God is a person too) we want to resolve and heal the relationship.

 

[Lizbeth]

That's believe INTO Him. HAS eternal life..

That is splitting hairs. Looking at other scriptures we can see that the point of that is to have faith in Him. Salvation is having and inheriting eternal life...believe in your heart and confess with your mouth and you will be saved.

 

[Ritajanice]

Again, @Ritajanice and the chatroom. How can any defend this? Talk about tearing down the meaning of the cross. And people want to think Epi says forgiveness is found in the cross? he may have said this to a certain member to keep them on his side. But this man believes nothing of the sort

The cross was needed in order that Jesus sets us free from sin, when we become Born Again, I don’t think you understand that to be Born Again is very much a Living spirit birth.

When I was Born Again by Gods Living Witness His Living Holy Spirit...I could actually feel my burden of sin dissipate as God had forgiven me my sin..if you don’t understand the spirit birth, you will never be able to understand what I’m saying here....it’s because of the cross that we can be set from sin, it’s mind blowing.its ALIVE the spirit birth....all done by the power of Gods Holy Spirit...who is very much Alive and Active...


He’s not a dead Spirit....the Holy Spirit is a “ Living “ Spirit “ only he can set us free from the shackles of sin. My opinion/ testimony and belief.

God brought me to repentance once , that’s it, no more repenting...my sins are no longer seen by God for I am in the righteousness of Christ....a mind Blowing heart/ spirit revelation.

A Born Again does not sin, because they have been Born Of God’s seed....His Living seed the Holy Spirit.

All Glory on the Living Spirit Living birth goes to God...His Living incredible power made my spirit come from death to life in Christ.

@Episkopos knows no forgiveness...then NO Born Again, we must have forgiveness that is what the cross is about and atonement./ freedom from sin.....Praise Jesus that he sacrificed his life that we can become Born Of The Spirit.

I can’t even comprehend what he must have suffered on that cross......we can’t take forgiveness away from the cross, that would be hugely insulting the name of Jesus....

Jesus gets all the Glory!...

 

[Ritajanice]

Here's the problem-@Episkopos says it is "freedom" not forgiveness, reading the LXX and Apostolic Bible Polyglot.

Of course the cross is also about freedom, who sets us free from sin?

If Jesus hadn’t died on that cross, we would all still be in sin and alienated from the Spirit of God..

Freedom of sin is from Jesus..no cross = no Born Again/ spirit birth.

 

[Johann]

Me forging you is not the same as having your death penalty removed.

The redemption of the sinner is not through the life and love of Christ displayed in, His earthly walk, but through of His Cross. Peace with God cannot be found in any other remedy. This truth, is the very foundation of the gospel of saving grace, and the touch-stone of the Christian faith. There are at least 120 passages of Scripture that state that Christ died for our sins. From Genesis to Revelation the truth is plain that, “without shedding of blood is no remission” (Hebrews 9:22). Not that the sacrifices offered up before Christ died could in themselves provide a full satisfaction or an atonement for sin, “For it is not possible that the blood of bulls and Of goats should take away sins” (Hebrews 10:4). They simply provided a ‘covering’ for sin until a full and final redemption was accomplished by the blood of Christ. The sacrifices and offerings of the Old Testament, were, representative; and pointed to the once-for-all sacrifice of Christ. When by obedience to God the offering of a sacrifice was made in the Old Testament, atonement was made for the errors of the people and sin was ‘covered’. But how infinitely greater is the redemption in Christ Jesus! He does not cover our sins. He puts them away, and we can thank God that our redemption is through HIS blood.

The whole human family is born by natural birth into the first Adam, and is under the sentence of death. (Romans 5:12). Sin and death are universal facts. “By the offense of one judgment came upon all men unto condemnation”. But we thank God that “where sin abounded, grace did much more abound”. (Romans 5:20). Just as death came through Adam; so life came through Jesus Christ. “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” Romans 5:17. We were sold under sin; under the sentence of death. But Christ redeemed us; literally loosed us”. He set us free by paying the price. The price of our redemption was His own blood which He shed when He died in our stead, He became sin for us; He who knew no sin, that we might become the righteousness of God in Him.” II Corinthians 5:21. Many passages could be quoted in continuance of this glorious theme. In summing up, Romans 5:8 and 9 should not be forgotten. “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him.” And the Divine purpose of our redemption as applied to conduct is equally clear in Titus 2:14, “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous: of good works.”

We could not redeem ourselves, But He has redeemed us. We could not make our own peace; but He has made peace for us by the blood of His cross. Only by the preaching of the cross can man be saved. To them that perish this is foolishness; but to them that believe its message of redemption, the cross is the power of God and the wisdom of God. Therefore with the Apostle Paul, we present Christ crucified, as the only hope of salvation for poor lost sinners; that their faith “should not stand in the wisdom of men, but in the power of God”. (I Corinthians 2:5)

When we come to the study of Ephesians 1:14, which speaks of “the redemption of the purchased possession” and Ephesians 4:30, “sealed unto the day of redemption”, we see a future phase of our deliverance, the consummation of the work begun. Redemption through His blood is a redemption for the soul; but a day will come when God will do for our bodies what He has done for our souls. That will be the redemption of the body, when the body of humiliation shall be changed into the body of His glory. (Philippians 3:20). That will be the day of redemption.

Ephesians 1:7. “The forgiveness of our sins, according to the riches of His Grace”.

The psalmist cries in Psalm 32:1, “Blessed is he whose transgression is forgiven, whose sin is covered.” One of the first blessings of grace is the consciousness that redemption in His blood has brought the forgiveness of sin. What a glorious message! For when God forgives our sin, our responsibility for it ceases. The guilt then is no longer ours, therefore, we are freed from any penalty that had been incurred. “There is no condemnation to them that are in Christ.” (Romans 8:1). Who can fathom the grace of our God?

Ephesians 1:8. “Wherein He hath abounded toward us in all wisdom and prudence.” “Abounded”, that is, made to overflow. This grace has not been stinted and confined; but has been liberally manifested to us in all wisdom and prudence. There is a wide design running through the whole plan, all of God’s plans are a display of His wisdom. His purpose for us in Christ Jesus was not an afterthought; although a secret hid in His own heart from before age times. “Prudence” is wisdom in action or application. God prudently chose the proper time for the revelation and manifestation of His Divine purpose and grace. It was not until Israel as a nation was set aside that the secret that was in His heart, or “the mystery of His will” was made known. How students of God’s Word need to know this! Israel was out of the way with the close of Acts and then Paul proclaimed “the dispensation of the mystery”. Ephesians 3:9.

Ephesians 1:9. “Having made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself.”

It has pleased God to make known in Christ the mystery of His will, this is the revelation of the mystery which was kept secret from former generations; and is according to the eternal purpose which He purposed in Christ Jesus our Lord. Read; reread; study; believe; preach Colossians 1:24 to 18. The revelation of the “untraceable riches (Ephesians 3:8) was given to the Apostle Paul. Having made known this mystery, our desire should be to fulfill Ephesians 3:9, and “make all men see what is the fellowship of the mystery.” The “mystery” is not something mysterious, something not known. It is not a riddle; but a revelation. We do not need a key to an open door: all we have to do is to step inside and invite others to follow. Oh, let us enjoy and appreciate the riches of His grace and glory, by understanding our blessed position in Him and appropriating the truth of the mystery which completes the word of God. (Colossians 1:25).

Ephesians 1:10. “That in the dispensation of the fulness of times He might gather in one all things in Christ, both which are in. heaven, and which are on earth; even in Him.”

The word translated “gather together”, means to bring things under one head. According to the economy of God, all things are to be headed up in Jesus Christ, in heaven and, on earth. The Word of God is progressive. While some talk of “going back to Jesus” the Bible makes it plain that we are “going on to and with the risen Christ”. One day the Church, which is His Body will be completed, and join the Head in the glory. This will be making the “perfect man . . . the stature of the fulness of Christ”. (Ephesians 4:13). And Ephesians 2:7 will be fulfilled and we shall be made the display of His grace in glory. The earth. also is waiting for its deliverance from the thralldom of sin. (Romans 8:22) “For we know that the whole creation groaneth and travaileth in pain together until now,” and this deliverance will come when He who now occupies the Father’s throne receives His own throne and reigns in righteousness, at which time all things will be put in subjection under His feet. Then the kingdoms of this world shall become the kingdoms of our Lord and of His Christ. He will be Lord in heaven and on earth. When Christ came the first time it was “the fulness of time” (Galatians 4:4). When He comes again it will be the dispensation of times’ fulness.

Ephesians 1:11. “In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will.”

We who are so undeserving, who were one time outcasts; we were dead in sin but now the recipients of His love, mercy and grace, we have been given an inheritance. What an inheritance! Those who are “in Christ” are called of God to share the glory of the Lord Jesus. We are “heirs of God, and joint-heirs with Christ”. Where He is there we shall be, for the Body must be with the Head to be to the praise of His Glory. Only the ages to come will disclose, in full, the unsearchable riches of the glory of our inheritance in Him. Only then will be brought out in all its splendor, the eternal purpose of our God and the counsel of His own will. It is all “in Him”. We have been blessed “in Him”, chosen “in Him”, accepted “in Him”, redeemed “in Him. Now we have an inheritance “in Him”. Apart from Christ all shall dwell in the darkness of death, without hope, without blessing, redemption or glory.

Ephesians 1:12. “That we should be to the praise of His glory, who first trusted in Christ.”

The “we” in this verse refers to believing Jews, while the “ye” in Ephesians 1:13, has reference to believing Gentiles, and “our” in Ephesians 1:14 to Jew and Gentile together. The second chapter enters more fully into the uniting of these two in the making of the one New Man. That second chapter shows how both are reconciled unto God in the one Body. We must wait until we reach that part of the epistle for a fuller exposition.

Studies in Ephesians

THE PLAN AND WORK OF THE TRIUNE GOD Ephesians 1:3 to 14 We have already dealt with verses Ephesians 1:3 to 6 which reveal the work of the Father in the plan of the God-head. Now we turn our attention to verses Ephesians 1:7 to 12, which make plain to us how the SON realized the Father’s good pleas

bereanbiblesociety.org

 

[Johann]

Of course the cross is also about freedom, who sets us free from sin?

Forgiven (05545)(salach) means to free from or release from something and so to pardon, to forgive, to spare. God's offer of pardon and forgiveness to sinners. Salach is never used of people forgiving each other but used of God forgiving. Jehovah Himself announces, in response to Moses' prayers for Israel, that He has forgiven Israel at two of their darkest moments, the golden calf incident and the murmuring at Kadesh Barnea (Ex 34:9; Nu 14:19-20).

Vine adds that "The basic meaning (of salach) undergoes no change throughout the Old Testament. God is always the subject of “forgiveness.” No other Old Testament verb means “to forgive,” although several verbs include “forgiveness” in the range of meanings given a particular context (e.g., naca and awon in Ex. 32:32; kapar in Ezek. 16:63)… Most occurrences of calach are in the sacrificial laws of Leviticus and Numbers. In the typology of the Old Testament, sacrifices foreshadowed the accomplished work of Jesus Christ, and the Old Testament believer was assured of “forgiveness” based on sacrifice (see Nu 15:25, 28)… he mediators of the atonement were the priests who offered the sacrifice. The sacrifice was ordained by God to promise ultimate “forgiveness” in God’s sacrifice of His own Son. Moreover, sacrifice was appropriately connected to atonement, as there is no forgiveness without the shedding of blood (Lev. 4:20; cf. Heb. 9:22). Out of His grace, God alone “forgives” sin. The Israelites experienced God’s “forgiveness” in the wilderness and in the Promised Land. As long as the temple stood, sacrificial atonement continued and the Israelites were assured of God’s “forgiveness.” When the temple was destroyed and sacrifices ceased, God sent the prophetic word that He graciously would restore Israel out of exile and “forgive” its sins (Jer. 31:34).

The Septuagint (Lxx) translates salach with the Greek verb aphiemi (see word study) in all 9 uses of salach in the book of Leviticus. The verb aphiemi (from apo = prefix implies separation + hiemi = put in motion, send; See also study on noun aphesis) conveys the basic idea of an action which causes separation and means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It depicts an action which causes separation that results in total detachment, total separation, from a previous location or condition. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. Aphiemi basically means to send away and was used to indicate the legal repayment or cancellation of a debt or the granting of a pardon. It is used in Scripture to refer to God’s forgiveness of sin. Through the shedding of His own blood, Jesus Christ actually took the sins of the world upon His own head, as it were, and carried them an infinite distance away from where they could never return. That is the extent of the forgiveness of our trespasses.

Salach - 46x in NAS - Salach is translated as - forgive(19), forgiven(13), pardon(12), pardoned(2), pardons(1). Ex 34:9; Lev 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7; 19:22; Num 14:19f; 15:25f, 28; 30:5, 8, 12; Dt 29:20; 1Sa 15:25; 1 Kgs 8:30, 34, 36, 39, 50; 2 Kgs 5:18; 24:4; 2 Chr 6:21, 25, 27, 30, 39; 7:14; Ps 25:11; 103:3; Isa 55:7; Jer 5:1, 7; 31:34; 33:8; 36:3; 50:20; Lam 3:42; Dan 9:19; Amos 7:2

The first use is notable, where Moses intercedes for the rebellious nation of Israel…

Ex 34:9 And he said, “If now I have found favor in Thy sight, O Lord, I pray, let the Lord go along in our midst, even though the people are so obstinate; and do Thou pardon (Lxx = aphaireo = take away, remove) our iniquity and our sin, and take us as Thine own possession.”

Other representative uses (if you have time, consider studying all 46 uses above for a fuller understand of pardon and forgiveness in the OT)…

Ps 25:11 For Thy name’s sake, O LORD, Pardon my iniquity, for it is great.

Ps 103:3 Who pardons all your iniquities; Who heals all your diseases;

Isa 55:7 Let the wicked forsake his way, And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him; And to our God, For He will abundantly pardon.

Walter Kaiser has an excellent summary on salach…One of the greatest evangelical notes in the OT is struck by this word: forgiveness and pardon from the very God of forgiveness. It also raises the greatest problem as well: What was the nature of this forgiveness? Hebrews seems to state just as categorically that OT forgiveness was ineffective and impossible (Heb 9:9; Heb 10:4). The resolution is clear. In the first place, Jehovah himself announces, in response to Moses’ prayers for Israel, that he has forgiven Israel at two of their darkest moments, the golden calf incident and the murmuring at Kadesh Barnea (Ex 34:9; Num 14:19–20). In the second place, on the basis of Mosaic legislation, real atonement and forgiveness were available for all sins except those of the defiant and unrepentant sinner (Num 15:30–31) who “despised the word of the Lord.” The claim is made repeatedly (Lev 4:20, 26, 31, 35, 5:10, 13, 16, 18, 26; 19:22) that when atonement was made, the sinner’s sins were forgiven. For all such sins as lying, theft, perjury, fraud (Lev 6:1–7), or those “against any of the Commandments of the Lord” (Lev 4:2), it was possible to obtain divine pardon. Rather than being excluded, these sins were specifically included in God’s provision for the ot believer along with “sins of ignorance” (Nu 15:25, 26, 28). As if to emphasize the point, it is stated repeatedly that on the Day of Atonement, “all the iniquities” and sins of Israel were atoned (Lev 16:21, 30, 32, 34). But the individual Israelites had to properly “humble themselves” in true confession (Lev 16:29, 31). This is the kind of forgiveness which Solomon prayed would be available to all as he led a prayer of dedication for the temple (1Kgs 8:30, 34, 39, 50, and its parallel in 2Chr 6). Amos requested it for Judah (Amos 7:2) as did Daniel (Da 9:19). However, at times Israel was not pardoned (Dt 29:19; La 3:42). So exciting was the openness of this offer of forgiveness that Isaiah (Isa 55:7) featured it as the heart of his invitation to salvation. So ready was their Lord to forgive, that Isaiah’s listeners must forget all notions based on the reluctance of men to forgive each other. The experience of forgiveness in the OT was personally efficacious, although objectively the basis and grounds of that forgiveness awaited the death of Christ. Other terms used for forgiveness stressed the ideas of wiping out or blotting out the memory of the sin (māâ), covering or concealing the record of the sin (kāsâ), lifting up and removal of sin (nāśā), passing by of sin (ābar), and pardoning on the basis of a substitute (kāpar in the Piel q.v.). Three texts in Jeremiah, 31:34; 33:8; 50:20, celebrate a future forgiveness of our Lord in connection with the New Covenant and ultimately his second coming. (Theological Wordbook of the Old Testament).

Leviticus 19 Commentary | Precept Austin

www.preceptaustin.org

 

[Ritajanice]

Forgiven (05545)(salach) means to free from or release from something and so to pardon, to forgive, to spare. God's offer of pardon and forgiveness to sinners. Salach is never used of people forgiving each other but used of God forgiving. Jehovah Himself announces, in response to Moses' prayers for Israel, that He has forgiven Israel at two of their darkest moments, the golden calf incident and the murmuring at Kadesh Barnea (Ex 34:9; Nu 14:19-20).

Vine adds that "The basic meaning (of salach) undergoes no change throughout the Old Testament. God is always the subject of “forgiveness.” No other Old Testament verb means “to forgive,” although several verbs include “forgiveness” in the range of meanings given a particular context (e.g., naca and awon in Ex. 32:32; kapar in Ezek. 16:63)… Most occurrences of calach are in the sacrificial laws of Leviticus and Numbers. In the typology of the Old Testament, sacrifices foreshadowed the accomplished work of Jesus Christ, and the Old Testament believer was assured of “forgiveness” based on sacrifice (see Nu 15:25, 28)… he mediators of the atonement were the priests who offered the sacrifice. The sacrifice was ordained by God to promise ultimate “forgiveness” in God’s sacrifice of His own Son. Moreover, sacrifice was appropriately connected to atonement, as there is no forgiveness without the shedding of blood (Lev. 4:20; cf. Heb. 9:22). Out of His grace, God alone “forgives” sin. The Israelites experienced God’s “forgiveness” in the wilderness and in the Promised Land. As long as the temple stood, sacrificial atonement continued and the Israelites were assured of God’s “forgiveness.” When the temple was destroyed and sacrifices ceased, God sent the prophetic word that He graciously would restore Israel out of exile and “forgive” its sins (Jer. 31:34).

How did you become a servant of righteousness?

The Septuagint (Lxx) translates salach with the Greek verb aphiemi (see word study) in all 9 uses of salach in the book of Leviticus. The verb aphiemi (from apo = prefix implies separation + hiemi = put in motion, send; See also study on noun aphesis) conveys the basic idea of an action which causes separation and means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It depicts an action which causes separation that results in total detachment, total separation, from a previous location or condition. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. Aphiemi basically means to send away and was used to indicate the legal repayment or cancellation of a debt or the granting of a pardon. It is used in Scripture to refer to God’s forgiveness of sin. Through the shedding of His own blood, Jesus Christ actually took the sins of the world upon His own head, as it were, and carried them an infinite distance away from where they could never return. That is the extent of the forgiveness of our trespasses.

Salach - 46x in NAS - Salach is translated as - forgive(19), forgiven(13), pardon(12), pardoned(2), pardons(1). Ex 34:9; Lev 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7; 19:22; Num 14:19f; 15:25f, 28; 30:5, 8, 12; Dt 29:20; 1Sa 15:25; 1 Kgs 8:30, 34, 36, 39, 50; 2 Kgs 5:18; 24:4; 2 Chr 6:21, 25, 27, 30, 39; 7:14; Ps 25:11; 103:3; Isa 55:7; Jer 5:1, 7; 31:34; 33:8; 36:3; 50:20; Lam 3:42; Dan 9:19; Amos 7:2

The first use is notable, where Moses intercedes for the rebellious nation of Israel…

In Colossians 1:9-10Paul prayed that we would be filled with the knowledge of His will in all wisdom and spiritual understanding. That we would have a walk worthy of the Lord, fully pleasing to Him, being fruitful in every good work and increasing in the knowledge of God

Ex 34:9 And he said, “If now I have found favor in Thy sight, O Lord, I pray, let the Lord go along in our midst, even though the people are so obstinate; and do Thou pardon (Lxx = aphaireo = take away, remove) our iniquity and our sin, and take us as Thine own possession.”

Other representative uses (if you have time, consider studying all 46 uses above for a fuller understand of pardon and forgiveness in the OT)…

Ps 25:11 For Thy name’s sake, O LORD, Pardon my iniquity, for it is great.

Ps 103:3 Who pardons all your iniquities; Who heals all your diseases;

Isa 55:7 Let the wicked forsake his way, And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him; And to our God, For He will abundantly pardon.

Walter Kaiser has an excellent summary on salach…One of the greatest evangelical notes in the OT is struck by this word: forgiveness and pardon from the very God of forgiveness. It also raises the greatest problem as well: What was the nature of this forgiveness? Hebrews seems to state just as categorically that OT forgiveness was ineffective and impossible (Heb 9:9; Heb 10:4). The resolution is clear. In the first place, Jehovah himself announces, in response to Moses’ prayers for Israel, that he has forgiven Israel at two of their darkest moments, the golden calf incident and the murmuring at Kadesh Barnea (Ex 34:9; Num 14:19–20). In the second place, on the basis of Mosaic legislation, real atonement and forgiveness were available for all sins except those of the defiant and unrepentant sinner (Num 15:30–31) who “despised the word of the Lord.” The claim is made repeatedly (Lev 4:20, 26, 31, 35, 5:10, 13, 16, 18, 26; 19:22) that when atonement was made, the sinner’s sins were forgiven. For all such sins as lying, theft, perjury, fraud (Lev 6:1–7), or those “against any of the Commandments of the Lord” (Lev 4:2), it was possible to obtain divine pardon. Rather than being excluded, these sins were specifically included in God’s provision for the ot believer along with “sins of ignorance” (Nu 15:25, 26, 28). As if to emphasize the point, it is stated repeatedly that on the Day of Atonement, “all the iniquities” and sins of Israel were atoned (Lev 16:21, 30, 32, 34). But the individual Israelites had to properly “humble themselves” in true confession (Lev 16:29, 31). This is the kind of forgiveness which Solomon prayed would be available to all as he led a prayer of dedication for the temple (1Kgs 8:30, 34, 39, 50, and its parallel in 2Chr 6). Amos requested it for Judah (Amos 7:2) as did Daniel (Da 9:19). However, at times Israel was not pardoned (Dt 29:19; La 3:42). So exciting was the openness of this offer of forgiveness that Isaiah (Isa 55:7) featured it as the heart of his invitation to salvation. So ready was their Lord to forgive, that Isaiah’s listeners must forget all notions based on the reluctance of men to forgive each other. The experience of forgiveness in the OT was personally efficacious, although objectively the basis and grounds of that forgiveness awaited the death of Christ. Other terms used for forgiveness stressed the ideas of wiping out or blotting out the memory of the sin (māâ), covering or concealing the record of the sin (kāsâ), lifting up and removal of sin (nāśā), passing by of sin (ābar), and pardoning on the basis of a substitute (kāpar in the Piel q.v.). Three texts in Jeremiah, 31:34; 33:8; 50:20, celebrate a future forgiveness of our Lord in connection with the New Covenant and ultimately his second coming. (Theological Wordbook of the Old Testament).

Leviticus 19 Commentary | Precept Austin

www.preceptaustin.org

Once again theology...you study the Bible with your own intellect.

Freedom is understood in one’s spirit, we are set free from sin in our spirit...not your theology..I’ve already posted scripture regarding being set free from sin, unfortunately you have no understanding of what it means in your spirit.

Your understanding comes from theology and Got..intellect...

You aren’t set free in your intellect..you’re set free in your spirit....we have Living communion with God via His Spirit.

You don’t understand that...your intellect tells you that the penned word is Alive in the Spirit...it’s not.

Romans 8​

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New International Version​

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Life Through the Spirit​

8 Therefore, there is now no condemnation for those who are in Christ Jesus, 2 because through Christ Jesus the law of the Spirit who gives life has set you[a] free from the law of sin and death


Do you understand the law of the Spirit?

Whose give life to your spirit @Johann ?

It’s understood in one’s spirit....because we are Born Of The Spirit...

The Living spirit birth...that can only be carried out by Gods Living Witness His Living Holy Spirit..

Spirit gives birth to spirit...

 

[Eternally Grateful]

Amen, absolutely do! Ongoing repentance as we have need. I think of it that we are in a living relationship with the Living God....if we offend against Him in any way we normally apologize and take care not to do it again. That's our response to a pricked conscience and normal part of relationship....it cleanses our conscience and heals the relationship. We are also told to likewise reconcile with one another "if any have ought against us". Sin hurts the relationship, so if we love the person (and God is a person too) we want to resolve and heal the relationship.

The apostle says we are to confess our sins to one another

Why would we confess to each other and not God?

 

[Eternally Grateful]

The cross was needed in order that Jesus sets us free from sin, when we become Born Again, I don’t think you understand that to be Born Again is very much a Living spirit birth.

When I was Born Again by Gods Living Witness His Living Holy Spirit...I could actually feel my burden of sin dissipate as God had forgiven me my sin..if you don’t understand the spirit birth, you will never be able to understand what I’m saying here....it’s because of the cross that we can be set from sin, it’s mind blowing.its ALIVE the spirit birth....all done by the power of Gods Holy Spirit...who is very much Alive and Active...


He’s not a dead Spirit....the Holy Spirit is a “ Living “ Spirit “ only he can set us free from the shackles of sin. My opinion/ testimony and belief.

God brought me to repentance once , that’s it, no more repenting...my sins are no longer seen by God for I am in the righteousness of Christ....a mind Blowing heart/ spirit revelation.

A Born Again does not sin, because they have been Born Of God’s seed....His Living seed the Holy Spirit.

All Glory on the Living Spirit Living birth goes to God...His Living incredible power made my spirit come from death to life in Christ.

@Episkopos knows no forgiveness...then NO Born Again, we must have forgiveness that is what the cross is about and atonement./ freedom from sin.....Praise Jesus that he sacrificed his life that we can become Born Of The Spirit.

So your still going to attack me who believes the cross is gods payment for sin but let epi, who thinks it’s not payment for sin, slide

It continues. I can not trust you when you prove over and over you can not discern what others are saying.

 

[Behold]

Jesus didn't "pay" for people's sins.

The shed blood of Jesus is the full payment... for the sin of the world.
His Death, is the finished judgment of God, against sin, and the resurrection of Jesus is the Proof that what He said from The Cross, is true.

Jesus said..."it is FINISHED", just before He died on the Cross.

What is finished?

A.) The New Covenant, and the Birth of the New Testament Church, and the beginning of the "Time of the Gentiles".

Also, the shedding of Jesus's Blood and His Death, created the only "way" for a sinner to be forgiven of all their sin, so that by this redemption, God can cause the Believer to have a "new birth" in the Spirit as Born ... again.. and thereby become a "new Creation, in Christ"..... The "Son/Daughter of God"= to exist eternally as "The Temple of the Holy Spirit", .now....."Seated in heavenly places, IN Christ".