GNOSTICISM (from Greek word gnosis, which means "knowledge," cf. I Tim. 6:20)

[Johann]

GNOSTICISM (from Greek word gnosis, which means "knowledge," cf. I Tim. 6:20)

I. The setting of the first century

The Roman world of the first century was a time of eclecticism between the Eastern and Western religions. The gods of the Greek and Roman pantheons were in ill repute. The Mystery religions were very popular because of their emphasis on personal relationship with the deity and secret knowledge. Secular Greek philosophy was popular and was merging with other worldviews. Into this world of eclectic religion came the exclusiveness of the Christian faith (Jesus is the only way to God, cf. John 14:6). Whatever the exact background of the heresy, it was an attempt to make the exclusivism of Christianity (i.e., John 14:6; 1 John 5:12) plausible and intellectually acceptable to a wider Greek-Roman audience. It is possible that Gnostic thought originated in fringe Jewish sects (i.e., one example: DSS Sect). This may explain some of the Jewish elements of NT books related to Gnosticism.



II. Some of the basic tenets of the heresy by internal evidence from 1 John.

A. a denial of the incarnation of Jesus Christ

B. a denial of the centrality of Jesus Christ in salvation

C. a lack of an appropriate Christian lifestyle

D. an emphasis on knowledge (often secret)

E. a tendency toward exclusivism and elitism



III. Incipient Gnosticism of the first century

A. The basic teachings of Incipient Gnosticism of the first century seem to have been an emphasis on the ontological (eternal) dualism between spirit and matter. Spirit (high god) was considered good, while matter was inherently evil. This dichotomy resembles

1. Platonism’s ideal versus physical

2. heavenly versus earthly

3. invisible versus visible There was also an overemphasis on the importance of secret knowledge (passwords or secret codes which allow a soul to pass through the angelic spheres [aeons] up to the high god) necessary for salvation.

4. possibly an influence from Zoroastrianism

B. There are two forms of Incipient Gnosticism which apparently could be in the background of 1 John

1. Docetic Gnosticism, which denies the true humanity of Jesus because matter is evil

2. Cerinthian Gnosticism, which identifies the Christ with one of many aeons or angelic levels between the good high god and evil matter. This "Christ Spirit" indwelt the man Jesus at his baptism and left him before his crucifixion.

3. of these two groups some practiced asceticism (if the body wants it, it is evil), the other antinomianism (if the body wants it, do it)

C. There is no written evidence of a developed system of Gnosticism in the first century. It is not until the middle of the second century that documented evidence existed (see Nag Hammadi Texts). For further information about "Gnosticism" see

1. The Gnostic Religion by Hans Jonas, published by Beacon Press

2. The Gnostic Gospels by Elaine Pagels, published by Random House

3. The Nag Hammadi Gnostic Texts and the Bible by Andrew Helmbold



IV. The Heresy Today

A. The spirit of this heresy is present with us today when people try to combine Christian truth with other systems of thought.

B. The spirit of this heresy is present with us today when people emphasize "correct" doctrine to the exclusion of personal relationship and lifestyle faith.

C. The spirit of this heresy is present with us today when people turn Christianity into an exclusive intellectual eliteness.

D. The spirit of this heresy is present with us today when religious people turn to asceticism or antinomianism as the best way to find favor with God.

Shalom
J.

 

[Johann]

Mat_5:48

Going On To Perfection (cf. Heb_6:1)

Just what is perfection? Paul admonishes us to go on to perfection, but is that possible? We often reason away our imperfections with the rationale, "Well, I'm not perfect...." Others use the common dodge, "There was only one perfect man...." Armed with these ready phrases, we can go through life not squarely facing or accomplishing Paul's instruction. Will this let us off the hook? Is our Judge in sympathy with our excuses, or will He require performance? We need to know where God stands on the issue of perfection so we can put ourselves in line with Him.

1. What is perfection? Col_4:12; Luk_8:14; Eph_4:13.

Comment: The context of these passages show perfection to entail completeness, ripeness (like fruit), and the fullness of the stature of Christ. The biblical Hebrew and Greek definitions of perfect and perfection include "without spot or blemish," "complete," "full," "sound," "undefiled," "whole," "mature" and "ripe." These all describe Christ's character, who embodies all these traits.

2. Does this definition fit what Paul admonishes us to be? Heb_5:12-14; Heb_6:1-12. Does perfection come easily? What should we expect? 1Pe_5:10; Heb_2:10; Heb_5:7-9.

Comment: In his analogy Paul compares babies to adults. Little children are unskillful at many tasks, often becoming discouraged and quitting when the going gets tough. A sure sign of approaching maturity is endurance, but this is not passive waiting. Paul urges diligence in becoming perfect and complete, following those who endured great trials. Peter warns us that we will suffer during the perfecting process. We can not expect to escape what Christ Himself endured, learning perfection by the things He suffered.

3. Can we be perfect apart from others? Mat_5:43-48; Mat_19:21; Luk_6:39-49; Joh_17:20-23; Rom_8:35-39; Heb_13:5; Psa_138:8.

Comment: The Bible links perfection with human relationships. Christ urges us to be as perfect as our Father in heaven, and ties the process to how we treat each other. The Kingdom of God is about eternal, peaceful relationships. We cannot withdraw from people and still develop the necessary relationship skills, just as God never leaves us but continues to work with us. Life would be easier for Him if He ignored us, but He works on, helping us develop our relationships with Him. He is the One who works perfection in us.

4. No one really expects "perfection." If we were perfect, however, would it make us everyone's friends? Psa_64:2-5; Job_1:1, Job_1:8; Job_2:3; Isa_53:3-9.

Comment: Jealousy is the rage of a man! Those who begin to reach a degree of spiritual maturity will constantly suffer the arrows of those who compare themselves among themselves. By God's own mouth, Job was a "perfect" or mature man, but his friends—and even his wife!—turned bitterly on him when they thought they saw the first sign of imperfection. Christ, the paragon of perfection, was despised more than any man has ever been.

5. What are the fruits of perfection? How can we judge our progress toward it? Luk_8:14-15; Psa_37:37; 2Co_13:11; Rom_12:2-3; Act_3:16; Jas_1:4; Heb_13:21; Jas_3:2; 2Ti_3:17; 1Jn_4:17; Mat_19:21.

Comment: These verses can help us quickly check how we are doing. Is the direction of our life producing peace, soundness, patience, faith and good works? Is our tongue under control? Are we still fearful? Perfect love casts out fear! The young rich man had to be willing to give up what was dear to him for God and man, a fruit he was not willing to produce!

6. Does perfection ultimately mean we are completely without fault? Mat_5:48; Php_2:5; 2Co_10:5; Jas_3:2.

Comment: Perfection, as used in Scripture regarding everyday life, means maturity and completeness. We can certainly attain an increasing level of spiritual maturity, yet we cannot truly complete the process until changed into God—until our human nature has been totally changed. Only then can we reach the stated goals of being perfect "as our Father in heaven," having "the mind of Christ," bringing "every thought into captivity," and never uttering a wrong word.

7. Is there hope for us? Php_3:12-15.

Comment: Though Paul urges us on to perfection, he was admittedly not completely there himself. He struggled to leave the past in the past and pursue the future. He shows that part of the process is maintaining a perfect attitude—a mind ready, willing and seeking after the prize of the high calling of Christ.

8. What promises are associated with perfection? Pro_2:21; Heb_11:38-40.

Comment: Those who "go on to perfection" will never be cast out of the land—their inheritance is eternal. Even those we consider spiritual giants in Hebrews 11, mature and complete as they were, will not receive their inheritance ahead of those of us now being perfected. They must wait in their graves for us, and we will inherit God's Kingdom together!

Praise our Lord Jesus Christ.
J.

 

[Johann]

1Jn_1:7

walk in the light -- A Christian does not walk in the darkness of falsehood and sin.

Walking in the light involves: 1) consciousness of one's own sin; 2) repentance from a sinful way of life; 3) confessing our sins; 4) being obedience to the teaching of Christ (Mat_28:19-20; 1Jn_2:3-6);

as he is in the light -- We need to walk "in the light" where "God is." God IS light, so He is ever in the light, (cf. 1Ti_6:16).

fellowship -- This fellowship is with God and with others walking in the light. If we have fellowship with God, we also have a fellowship with others who are in fellowship with God.

the blood of Jesus Christ -- The term "blood" stands for the whole process of a sacrificial death. This implies the reality of: 1) the human body of Jesus; 2) His suffering; 3) His sacrifice.

his Son -- This explains how the sacrifice of Jesus Christ can have such virtue; it is the blood of One who is the Son of God. His perfect, moral, sinless life could be the sacrifice for all sin!

cleanses us from all sin - Jesus’ sacrificial death and clears away the sin of those who follow Him, which makes a relationship with God possible. The concept of atonement, which is derived from the O.T. (see Lev_16:30), is a common theme throughout the letter (see 1Jn_2:2; 1Jn_4:10)

cleanses [cleanseth] -- This is in the present tense and shows the "cleansing" goes on continually. This is what makes possible for a Christians who sins to find forgiveness upon repentance without the need of another sacrifice.

Note: The "...eth" ending of a word in the KJV indicates the word to be present tense. It was a scholarship feature of the King James Version to show the present tense of continuous action.

 

[Webers_Home]

.
● 1Tim 6:20 . . Avoid impious and vain babblings, and oppositions of science
falsely so called:

Not all science is false. However, there are disciplines that fall into a
category called "theoretical" referring to unproven ideas and concepts in
chemistry, astronomy, geology, archeology, medicine, genetics,
paleontology, anthropology, history, literature, physics, engineering,
mathematics, etc.

Impious babbling probably refers to science-sounding arguments
deliberately intended to discredit the Bible, i.e. sophistry.

Vain babbling tells us that science-sounding arguments are futile; defined by
Webster's as trifling and frivolous, i.e. of no real practical use or value.

1Tim 6:20 is especially applicable to informal group discussions, i.e. forums,
bull sessions, and brain storming; conducted by people with a head full of
scientific opinions who likely haven't a clue what they're talking about.

For example: one day at work a man in the break room said he believes it's
arrogant to assume there is no other intelligent life in the universe but that
found on earth. You know why he said that? Because he heard it said first by
someone he admires, ergo: he was perpetuating a logical fallacy in the form
of a respectable opinion.

People throw that spurious kind of stuff up to Christians all the time in
attempts to debunk their religion and prove that it deserves no more
credibility than myth, superstition, and/or fantasy. But seriously; don't
unproven scientific theories deserve the very same labels?
_

 

[Johann]

1Tim 6:20 . . Avoid impious and vain babblings, and oppositions of science
falsely so called:

"TRUTH / TRUE"

"Truth" (the concept) in John's writings
In a sense John combines the Hebrew background and Greek background of aletheia "truth" as he did logos (cf. John 1:1-14). The Hebrew (BDB 52, KB 63, see Special Topic: Believe, Trust, Faith, and Faithfulness in the OT, III, IV) denotes that which is true, or trustworthy (often associated in the Septuagint with pisteuo). In Greek it was associated with Plato's reality versus unreality; heavenly versus earthly. This fits the dualism of John. God has clearly revealed (the etymology of aletheia is to expose, unconceal, clearly manifest) Himself in His Son.
This is expressed in several ways.
NOUN, aletheia, truth
Jesus is full of grace and truth (cf. John 1:14,17 ‒ OT covenant terms)
Jesus is the focus of John the Baptist's witness (cf. John 1:32-34; 18:37 ‒ last OT prophet)
Jesus speaks the truth (cf. John 8:40,44,45,46 ‒ revelation is propositional and personal)
Jesus is the way, the truth, and the life (cf. John 14:6)
Jesus sanctifies them in truth (cf. John 17:17)
Jesus (the Logos, 1:1-3) is truth (cf. John 17:17)
ADJECTIVE, alethes, true, trustworthy
Jesus' witness (cf. John 5:31-32; 7:18; 8:13-14)
Jesus' judgment (cf. John 8:16)
ADJECTIVE, alethinus, real
Jesus is the true light (cf. John 1:9)
Jesus is the true bread (cf. John 6:32)
Jesus is the true vine (cf. John 15:1)
Jesus is the true witness (cf. John 19:35)
ADVERB, alethos, truly
Samaritan witness to Jesus as Savior of the world (cf. John 4:42)
Jesus is true food and drink, as opposed to the manna of Moses' day (cf. John 6:55)
The term "truth" and its derivatives also express others' testimony to Jesus, alethes
John the Baptist's testimony is true (cf. John 10:41)
John's (the author of the Gospel) testimony is true (cf. John 19:35; 21:24)
Jesus seen as true prophet (cf. John 6:14; 7:40)
For a good discussion of truth in the OT and NT see George E. Ladd's A Theology of the New Testament, pp. 263-269.

"True" (the term) in John's writings
God the Father
God is true/trustworthy (cf. John 3:33; 7:18,28; 8:26; 17:3; Rom. 3:4; 1 Thess. 1:9; 1 John 5:20; Rev. 6:10)
God's ways are true (cf. Rev. 15:3)
God's judgments are true (cf. Rev. 16:7; 19:2)
God's sayings are true (cf. Rev. 19:11)
God the Son
the Son is true/truth
true light (cf. John 1:9; 1 John 2:8)
true vine (cf. John 15:1)
full of grace and truth (cf. John 1:14,17)
He is truth (cf. John 14:6; 8:32)
He is true (cf. Rev. 3:7,14; 19:11)
the Son's testimony/witness is true (cf. John 18:37)
It can have a comparative sense
the law of Moses versus Jesus' grace and truth (cf. John 1:17)
the tabernacle in the wilderness versus the heavenly tabernacle (cf. Heb. 8:2; 9:1)
As so often in John's writings, this word had several connotations (Hebraic and Greek). John uses them all to describe the Father and the Son, as persons, as speakers, and as their message which is to be passed on to their followers (cf. John 4:23; 19:35; Heb. 10:22; Rev. 22:6).
For John these two ADJECTIVES describe the Father as the one and only trustworthy Deity (cf. John 5:44; 1 John 5:20) and Jesus as His true and complete revelation for the purpose of redemptive, not just cognitive, facts!

"Truth" in Paul's writings
Paul's usage of this term and its related forms comes from its OT equivalent, emet, which means trustworthy or faithful (BDB 52, KB 63; see Special Topic: Believe, Trust, Faith, and Faithfulness in the OT). In interbiblical Jewish writings it was used of truth in contrast to falsehood. Maybe the closest parallel would be the Dead Sea Scrolls' "Thanksgiving Hymns," where it is used of revealed doctrines. The members of the Essene Community became "witnesses of truth."
Paul uses the term as a way of referring to the gospel of Jesus Christ.
Romans 1:18,25; 2:8,20; 3:7; 15:8
1 Corinthians 13:6
2 Corinthians 4:2; 6:7; 11:10; 13:8
Galatians 2:5,14; 5:7
Ephesians 1:13; 6:14
Colossians 1:5,6
2 Thessalonians 2:10,12,13
1 Timothy 2:4; 3:15; 4:3; 6:5
2 Timothy 2:15,18,25; 3:7,8; 4:4
Titus 1:1,14
Paul also uses the term as a way of expressing his speaking accurately/truthfully
Acts 26:25
Romans 9:1
2 Corinthians 7:14; 12:6
Ephesians 4:25
Philippians 1:18
1 Timothy 2:7
He also uses it to describe his motives in 1 Cor. 5:8 and lifestyle (also for all Christians, cf. 3 John 4) in Eph. 4:24; 5:9; Phil. 4:8.
He sometimes uses it for people.
God, Rom. 3:4 (cf. John 3:33; 17:17)
Jesus, Eph. 4:21 (similar to John 14:6)
Apostolic witnesses, Titus 1:13
Paul, 2 Cor. 6:8
Paul uses the VERB form (i.e., aletheuo) only in Gal. 4:16 and Eph. 4:15, where it refers to the gospel. For further study consult Colin Brown (ed.), The New International Dictionary of New Testament Theology, vol. 3, pp. 784-902.

Special Topic: "Truth / True"

Truth / True, Special Topic by Dr. Bob Utley, professor of hermeneutics (retired).

www.freebiblecommentary.org

 

[Lizbeth]

GNOSTICISM (from Greek word gnosis, which means "knowledge," cf. I Tim. 6:20)

I. The setting of the first century

The Roman world of the first century was a time of eclecticism between the Eastern and Western religions. The gods of the Greek and Roman pantheons were in ill repute. The Mystery religions were very popular because of their emphasis on personal relationship with the deity and secret knowledge. Secular Greek philosophy was popular and was merging with other worldviews. Into this world of eclectic religion came the exclusiveness of the Christian faith (Jesus is the only way to God, cf. John 14:6). Whatever the exact background of the heresy, it was an attempt to make the exclusivism of Christianity (i.e., John 14:6; 1 John 5:12) plausible and intellectually acceptable to a wider Greek-Roman audience. It is possible that Gnostic thought originated in fringe Jewish sects (i.e., one example: DSS Sect). This may explain some of the Jewish elements of NT books related to Gnosticism.



II. Some of the basic tenets of the heresy by internal evidence from 1 John.

A. a denial of the incarnation of Jesus Christ

B. a denial of the centrality of Jesus Christ in salvation

C. a lack of an appropriate Christian lifestyle

D. an emphasis on knowledge (often secret)

E. a tendency toward exclusivism and elitism



III. Incipient Gnosticism of the first century

A. The basic teachings of Incipient Gnosticism of the first century seem to have been an emphasis on the ontological (eternal) dualism between spirit and matter. Spirit (high god) was considered good, while matter was inherently evil. This dichotomy resembles

1. Platonism’s ideal versus physical

2. heavenly versus earthly

3. invisible versus visible There was also an overemphasis on the importance of secret knowledge (passwords or secret codes which allow a soul to pass through the angelic spheres [aeons] up to the high god) necessary for salvation.

4. possibly an influence from Zoroastrianism

B. There are two forms of Incipient Gnosticism which apparently could be in the background of 1 John

1. Docetic Gnosticism, which denies the true humanity of Jesus because matter is evil

2. Cerinthian Gnosticism, which identifies the Christ with one of many aeons or angelic levels between the good high god and evil matter. This "Christ Spirit" indwelt the man Jesus at his baptism and left him before his crucifixion.

3. of these two groups some practiced asceticism (if the body wants it, it is evil), the other antinomianism (if the body wants it, do it)

C. There is no written evidence of a developed system of Gnosticism in the first century. It is not until the middle of the second century that documented evidence existed (see Nag Hammadi Texts). For further information about "Gnosticism" see

1. The Gnostic Religion by Hans Jonas, published by Beacon Press

2. The Gnostic Gospels by Elaine Pagels, published by Random House

3. The Nag Hammadi Gnostic Texts and the Bible by Andrew Helmbold



IV. The Heresy Today

A. The spirit of this heresy is present with us today when people try to combine Christian truth with other systems of thought.

B. The spirit of this heresy is present with us today when people emphasize "correct" doctrine to the exclusion of personal relationship and lifestyle faith.

C. The spirit of this heresy is present with us today when people turn Christianity into an exclusive intellectual eliteness.

D. The spirit of this heresy is present with us today when religious people turn to asceticism or antinomianism as the best way to find favor with God.

Shalom
J.

Thank you for this. I have always had trouble grasping what Gnosticism is. I wonder if "new agey" thinking within Christianity could be considered to be a form of Gnosticism, of that same spirit?

 

[Lizbeth]

Mat_5:48

Going On To Perfection (cf. Heb_6:1)

Just what is perfection? Paul admonishes us to go on to perfection, but is that possible? We often reason away our imperfections with the rationale, "Well, I'm not perfect...." Others use the common dodge, "There was only one perfect man...." Armed with these ready phrases, we can go through life not squarely facing or accomplishing Paul's instruction. Will this let us off the hook? Is our Judge in sympathy with our excuses, or will He require performance? We need to know where God stands on the issue of perfection so we can put ourselves in line with Him.

1. What is perfection? Col_4:12; Luk_8:14; Eph_4:13.

Comment: The context of these passages show perfection to entail completeness, ripeness (like fruit), and the fullness of the stature of Christ. The biblical Hebrew and Greek definitions of perfect and perfection include "without spot or blemish," "complete," "full," "sound," "undefiled," "whole," "mature" and "ripe." These all describe Christ's character, who embodies all these traits.

2. Does this definition fit what Paul admonishes us to be? Heb_5:12-14; Heb_6:1-12. Does perfection come easily? What should we expect? 1Pe_5:10; Heb_2:10; Heb_5:7-9.

Comment: In his analogy Paul compares babies to adults. Little children are unskillful at many tasks, often becoming discouraged and quitting when the going gets tough. A sure sign of approaching maturity is endurance, but this is not passive waiting. Paul urges diligence in becoming perfect and complete, following those who endured great trials. Peter warns us that we will suffer during the perfecting process. We can not expect to escape what Christ Himself endured, learning perfection by the things He suffered.

3. Can we be perfect apart from others? Mat_5:43-48; Mat_19:21; Luk_6:39-49; Joh_17:20-23; Rom_8:35-39; Heb_13:5; Psa_138:8.

Comment: The Bible links perfection with human relationships. Christ urges us to be as perfect as our Father in heaven, and ties the process to how we treat each other. The Kingdom of God is about eternal, peaceful relationships. We cannot withdraw from people and still develop the necessary relationship skills, just as God never leaves us but continues to work with us. Life would be easier for Him if He ignored us, but He works on, helping us develop our relationships with Him. He is the One who works perfection in us.

4. No one really expects "perfection." If we were perfect, however, would it make us everyone's friends? Psa_64:2-5; Job_1:1, Job_1:8; Job_2:3; Isa_53:3-9.

Comment: Jealousy is the rage of a man! Those who begin to reach a degree of spiritual maturity will constantly suffer the arrows of those who compare themselves among themselves. By God's own mouth, Job was a "perfect" or mature man, but his friends—and even his wife!—turned bitterly on him when they thought they saw the first sign of imperfection. Christ, the paragon of perfection, was despised more than any man has ever been.

5. What are the fruits of perfection? How can we judge our progress toward it? Luk_8:14-15; Psa_37:37; 2Co_13:11; Rom_12:2-3; Act_3:16; Jas_1:4; Heb_13:21; Jas_3:2; 2Ti_3:17; 1Jn_4:17; Mat_19:21.

Comment: These verses can help us quickly check how we are doing. Is the direction of our life producing peace, soundness, patience, faith and good works? Is our tongue under control? Are we still fearful? Perfect love casts out fear! The young rich man had to be willing to give up what was dear to him for God and man, a fruit he was not willing to produce!

6. Does perfection ultimately mean we are completely without fault? Mat_5:48; Php_2:5; 2Co_10:5; Jas_3:2.

Comment: Perfection, as used in Scripture regarding everyday life, means maturity and completeness. We can certainly attain an increasing level of spiritual maturity, yet we cannot truly complete the process until changed into God—until our human nature has been totally changed. Only then can we reach the stated goals of being perfect "as our Father in heaven," having "the mind of Christ," bringing "every thought into captivity," and never uttering a wrong word.

7. Is there hope for us? Php_3:12-15.

Comment: Though Paul urges us on to perfection, he was admittedly not completely there himself. He struggled to leave the past in the past and pursue the future. He shows that part of the process is maintaining a perfect attitude—a mind ready, willing and seeking after the prize of the high calling of Christ.

8. What promises are associated with perfection? Pro_2:21; Heb_11:38-40.

Comment: Those who "go on to perfection" will never be cast out of the land—their inheritance is eternal. Even those we consider spiritual giants in Hebrews 11, mature and complete as they were, will not receive their inheritance ahead of those of us now being perfected. They must wait in their graves for us, and we will inherit God's Kingdom together!

Praise our Lord Jesus Christ.
J.

I understand perfection in the biblical sense to mean being of the Spirit, and in the Spirit....as opposed to the flesh. Paul referred to "you who are spiritual" in one place. That is like "new" and "renewed" in scripture means to be made spiritual/of the Spirit. Like New Jerusalem is above, heavenly. And being renewed in our minds means to receive and have the spiritual mind of Christ.

 

[Johann]

Thank you for this. I have always had trouble grasping what Gnosticism is. I wonder if "new agey" thinking within Christianity could be considered to be a form of Gnosticism, of that same spirit?

Most definitely sister.
Gnosticism: An Overview
Gnosticism was an early heretical movement within the Christian tradition, flourishing in the first few centuries AD. It held that the material world was inherently evil, created by a lesser, malevolent deity (often referred to as the Demiurge), and that salvation was attained through secret knowledge (gnosis) of one's divine origin and spiritual reality. Gnostics emphasized the distinction between the spiritual and material worlds, often devaluing the latter.

New Age Thinking: Key Elements
"New Age" thinking is a broad and diverse spiritual movement that emerged in the 20th century, drawing from various religious, mystical, and esoteric traditions. Within the context of Christianity, New Age elements might include:

Syncretism: Blending Christian beliefs with ideas from other spiritual or mystical traditions (e.g., Eastern spirituality, astrology, or esoteric practices).

Emphasis on Personal Experience: Prioritizing personal spiritual experiences, often at the expense of traditional doctrines or scriptural authority.

Pantheism or Panentheism: Seeing the divine as present in all things, sometimes blurring the line between the Creator and creation.
Esoteric Knowledge: Seeking hidden or mystical knowledge beyond what is plainly revealed in scripture.

Parallels with Gnosticism
Emphasis on Hidden Knowledge:

Both Gnosticism and New Age thinking often emphasize the pursuit of esoteric knowledge or mystical insight that goes beyond the traditional teachings of the church. In Gnosticism, this knowledge was necessary for salvation; in New Age thought, it might be seen as a path to spiritual enlightenment or self-realization.

Dualism: Gnosticism is inherently dualistic, viewing the material world as evil and the spiritual realm as good. While not all New Age thinking is dualistic, there is often a tendency to elevate the spiritual over the material, sometimes leading to a devaluation of physical reality, similar to Gnostic beliefs.

De-emphasis on Orthodox Doctrine: Gnosticism rejected many orthodox Christian doctrines in favor of its own esoteric teachings. Similarly, New Age influences within Christianity might downplay or reinterpret traditional doctrines, prioritizing personal spiritual experiences or new revelations over established Christian teaching.

View of Jesus: Gnostics often viewed Jesus as a divine emissary who imparted secret knowledge rather than as the incarnate Son of God who atoned for sin through His death and resurrection. In some New Age interpretations, Jesus is seen more as an enlightened teacher or one of many spiritual guides rather than the unique Savior of humanity.

Differences
Nature of the Divine: Gnosticism generally holds to a more radically dualistic view of God and creation, whereas New Age thinking is often more pantheistic or panentheistic.

Authority of Scripture: While Gnosticism directly challenges the authority of canonical scripture, New Age-influenced Christians may still hold the Bible in high regard but interpret it through a different, often syncretistic lens.

"New Agey" thinking within Christianity can indeed be seen as a modern parallel to Gnosticism in some respects. Both emphasize esoteric knowledge, often at the expense of orthodox Christian doctrine, and tend to blur the distinctions between the spiritual and material realms. However, they are not the same movement, and the specific beliefs and practices can vary widely.

The underlying "spirit" or tendency to seek hidden, mystical knowledge and to reinterpret traditional Christian beliefs could be seen as part of a broader Gnostic-like impulse that reappears in different forms throughout history.

Source I use frequently is

1 JOHN 1:1-2:2

The Narrow Path | Verse by Verse

thenarrowpath.com

Berean Bible Society.

God bless and pray you feel well and invigorated.

 

[Johann]

I understand perfection in the biblical sense to mean being of the Spirit, and in the Spirit....as opposed to the flesh. Paul referred to "you who are spiritual" in one place. That is like "new" and "renewed" in scripture means to be made spiritual/of the Spirit. Like New Jerusalem is above, heavenly. And being renewed in our minds means to receive and have the spiritual mind of Christ.

 

[Johann]

"I have come to know Him" This is one of several assertions of the false teachers (cf. 1 John 1:6,8,10; 2:4,6,9). This is a diatribe ("the one who says. . .") similar to Malachi, Romans, and James. The false teachers were claiming to know (PREFECT TENSE) God, but were trying to separate salvation from godly living. They were separating justification from sanctification.

They claimed superior (i.e., secret oral teachings from Jesus) knowledge of God, but their lifestyles revealed their true motives (Luke 6:43-45).

 

[Johann]

"is a liar" There is nothing worse than self-willed deception! Obedience is evidence of true conversion. You shall know them by their fruit (cf. Matt. 7:15-23; 13:1-23; Luke 6:43-45; 1 John 3:6,9).

John calls several religious people (teachers, preachers) liars (cf. 1 John 1:6; 2:4,22; 4:20). They are religious but not right with God (cf. Matt. 7:21-23)!

1 John 1:7 ‒ "If we say we have fellowship with Him yet walk in darkness, we lie"
1 John 2:4 ‒ "if one says, 'I have come to know Him, and does not keep His commandments,'" he is a liar
1 John 2:22 ‒ "Who is the liar but the one who denies that Jesus is the Christ"
1 John 4:20 ‒ "if someone says, 'I love God,' and hates his brother, he is a liar"
2:5 "but whoever keeps His word" This is PRESENT ACTIVE SUBJUNCTIBE which speaks of habitual lifestyle action. The authors of the UBS' A Handbook on The Letters of John (Haas, Jonge, and Swellengrebel) offer an interesting comment on this Greek construction: "a relative pronoun with the Greek particle, 'an' or 'ean' and the following verb in the subjunctive occurs in 1 John 3:17,22; 4:15; 5:15; 3 John 5. It seems to express generally occurring circumstances" (p. 40). Obedience is a crucial aspect of covenant faith. This is the central message of 1 John and James. One cannot say He knows God and yet reject both the living Word and the written Word by lifestyle sin (cf. 1 John 3:6,9)!

1 JOHN 2:3-27

https://thenarrowpath.com/audio/verse-by-verse/1st-john/04_2014_1st_John_2.18-2.29.mp3

 

[Johann]

I understand perfection in the biblical sense to mean being of the Spirit, and in the Spirit....as opposed to the flesh. Paul referred to "you who are spiritual" in one place. That is like "new" and "renewed" in scripture means to be made spiritual/of the Spirit. Like New Jerusalem is above, heavenly. And being renewed in our minds means to receive and have the spiritual mind of Christ.

The term "perfect" (telos, cf. 1 John 4:12,17,18) means mature, complete, or fully equipped for an assigned task (cf. Eph. 4:12), not without sin (cf. 1 John 1:8,10).

Would you agree?

 

[Lizbeth]

"I have come to know Him" This is one of several assertions of the false teachers (cf. 1 John 1:6,8,10; 2:4,6,9). This is a diatribe ("the one who says. . .") similar to Malachi, Romans, and James. The false teachers were claiming to know (PREFECT TENSE) God, but were trying to separate salvation from godly living. They were separating justification from sanctification.

They claimed superior (i.e., secret oral teachings from Jesus) knowledge of God, but their lifestyles revealed their true motives (Luke 6:43-45).

Amen. Knowledge that tries to justify the flesh and all that it is prone to isn't truth.

 

[Lizbeth]

The term "perfect" (telos, cf. 1 John 4:12,17,18) means mature, complete, or fully equipped for an assigned task (cf. Eph. 4:12), not without sin (cf. 1 John 1:8,10).

Would you agree?

ok, that is quite a big subject I think and hope it doesn't take us too far off topic. I know that is the definition of that Greek word that you gave....but it is spiritual maturity and completeness/wholeness that we are after is it not? And the scripture says "be ye perfect as your heavenly Father is perfect"....God is spirit and His "perfectness" is not of a human fleshly variety. The first man Adam was of the earth earthy, but the last Adam was made a quickening spirit....ie, as the scripture says, Jesus was "perfected" through His suffering and death on the cross. Our old man doesn't get perfected, it gets put to death so that we can walk in the new man, which is a spiritual man, ie, which means to walk in the spirit.

 

[Johann]

ok, that is quite a big subject I think and hope it doesn't take us too far off topic. I know that is the definition of that Greek word that you gave....but it is spiritual maturity and completeness/wholeness that we are after is it not? And the scripture says "be ye perfect as your heavenly Father is perfect"....God is spirit. The first man Adam was of the earth earthy, but the last Adam was made a quickening spirit....ie, as the scripture says, Jesus was "perfected" through His suffering and death on the cross.

Correct and we can do a deep dive on this but tired at the moment.
You simply amaze me with your grasp on the Scriptures @Lizbeth.
Stay strong eis Chris Jesus.
Johann.

 

[Lizbeth]

Correct and we can do a deep dive on this but tired at the moment.
You simply amaze me with your grasp on the Scriptures @Lizbeth.
Stay strong eis Chris Jesus.
Johann.

Very much with God's amazing Help brother, because I need it. Lord bless and refresh you!

 

[Johann]

Very much with God's amazing Help brother, because I need it. Lord bless and refresh you!

 

[Johann]