Is your faith your own? - Is "the Faith" prescribed by a human institution?

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St. SteVen

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Johann said:
Absolutely! I take it a step further by looking into ancient Jewish rabbinical writings. Here’s my question: In the Book of Job, were the Nachash and the malachim already present before Adam and Eve?
I haven't ever looked at that question.
Worth discussing.


[
 

GodsGrace

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Yes, Sorella, I agree with you. I hope you’ve delved into studying Hebrew and Greek rather than just doing word studies. If you’re investing so much time in this, it’s clearly to benefit others. So, here's my question: Based on the Book of Job, did the angels and their leader exist before Adam and Eve?

[https://mikejeshurun.wordpress.com/wp-content/uploads/2013/10/field-of-corn.jpg
I don't find that knowing Hebrew and Greek helps any.
I believe that the OT and NT are sufficient for us to know what GOD WANTS US TO KNOW.
Beyond that, we have to admit that we do not know.

I happen to know a theologian that taught and knows 6 or 7 languages and reads the bible in Greek.
When I have a serious question I go to him.
SOMETIMES a word study in Strong's or Thayer's could be helpful, but this has been very rare.

When the NT shows some conflict or other,,,,I go to the Early Fathers and trust that the Apostles taught them
what they were taught by Jesus...this includes Paul (as an Apostle).

I don't invest much time in this.
I think it's incredibly interesting how we all seem to think we have every answer, when, in reality, we don't.

There are many things about God we don't know.
We just would need to admit it.
 

GodsGrace

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Absolutely! I take it a step further by looking into ancient Jewish rabbinical writings. Here’s my question: In the Book of Job, were the Nachash and the malachim already present before Adam and Eve?
This is good to know.
Angels were placed at the entrance to the Garden.
Everything existed before Adam and Eve.
God made the garden specifically for them.
The serpent was already there.

I don't know who the Nachash or Malachim were.
Can't remember these words from the book of Job.
 

GodsGrace

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Why do you want answers when the Bible is silent?
Why do you think I want an answer when it's my position that there is no answer?

I'm trying to show everyone responding that there is no answer.

As @RedFan replied....we all would like to know every answer.
Unfortunately, I don't think we're going to get all answers that are desired.

I'm saying that our knowledge of God is limited.
And that we cannot know everything.
 
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Johann

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I haven't ever looked at that question.
I assume you have a Bible program or software, and this thought might not have occurred to you before. Where does ra (evil) come from?

רַע (Ra')
Definition: Generally means "evil," "bad," or "harmful." It is the most commonly used term for evil in the Hebrew Bible.
Contexts:
Genesis 6:5: “The Lord saw that the wickedness (ra') of man was great in the earth, and that every intention of the thoughts of his heart was only evil (ra') continually.”
Deuteronomy 30:15: “See, I have set before you today life and good, death and evil (ra').”

2. רָשָע (Rasha')
Definition: Refers to a person who is wicked or unrighteous. It emphasizes the moral character of an individual who engages in unjust or immoral behavior.
Contexts:
Psalm 1:1: “Blessed is the man who walks not in the counsel of the wicked (rasha'), nor stands in the way of sinners, nor sits in the seat of scoffers.”
Proverbs 4:19: “The way of the wicked (rasha') is like deep darkness; they do not know over what they stumble.”

3. עָוֹן (Avon)
Definition: Translated as “iniquity” or “guilt,” this term denotes moral wrongdoing or sin, often implying a deeper, inherent corruption.
Contexts:
Exodus 34:7: “Keeping steadfast love for thousands, forgiving iniquity (avon) and transgression and sin...”
Isaiah 53:6: “All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity (avon) of us all.”

4. חֵטְא (Chet)
Definition: Means “sin” or “offense,” referring to a failure to meet a standard or moral law. It is often used to describe an act of sin rather than an inherent state of evil.
Contexts:
Genesis 4:7: “If you do well, will you not be accepted? And if you do not do well, sin (chet) is crouching at the door. Its desire is contrary to you, but you must rule over it.”
Leviticus 4:3: “If it is the anointed priest who sins (chet) thus bringing guilt on the people, then he shall offer for the sin which he has committed a young bull without blemish to the Lord for a sin offering.”

5. בּוֹשׁ (Bosh)
Definition: Though not always directly translated as “evil,” this term means “to be ashamed” or “to be confounded,” and can be related to the sense of moral failing or disgrace.
Contexts:
Psalm 25:2: “O my God, in you I trust; let me not be put to shame (bosh), let not my enemies exult over me.”
Isaiah 45:16: “All of them are put to shame (bosh) and confounded; the makers of idols go in confusion together.”
Summary:

Ra' (רַע): General term for evil or badness.
Rasha' (רָשָע): Refers to wickedness or unrighteous behavior.
Avon (עָוֹן): Denotes iniquity or guilt, reflecting moral wrongdoing.
Chet (חֵטְא): Means sin or offense, indicating a breach of moral or legal standards.
Bosh (בּוֹשׁ): Implies shame or disgrace, which can be associated with moral failure.
These terms illustrate the multifaceted nature of evil and wrongdoing in the Hebrew Bible, reflecting different aspects of moral and ethical failings.

Correct? Now back to my question-and will give you a time space to answer @RedFan
 

GodsGrace

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Thank you.
That is the point I am making with this topic.
Most readers take the definite article (the) provided in the English translation
and declare that it is "THE Faith" being referred to,

[
It is THE FAITH.
But it doesn't change the meaning of FAITH.

It is only referring to THE FAITH that was taught by Jesus and the Apostles.
A particular faith...the Christian faith.

Faith saves me...
The faith saves me...

Which faith?
The Christian faith.
 
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GodsGrace

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Thank you.
That is the point I am making with this topic.
Most readers take the definite article (the) provided in the English translation
and declare that it is "THE Faith" being referred to,

[
I wanted to add, for clarification:
Galatians speaks of THE FAITH.... (Galatians 3:23)

But the OT speaks of FAITH....
So faith was always present and needed for salvation...

Jesus came to teach us THE FAITH....
What type of faith,,,the Christian faith (or what became the Christian faith)....

I guess we could say that faith is a verb....
The faith is a noun.
 
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Johann

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This is good to know.
Angels were placed at the entrance to the Garden.
Everything existed before Adam and Eve.
God made the garden specifically for them.
The serpent was already there.

I don't know who the Nachash or Malachim were.
Can't remember these words from the book of Job.
Then you have your answer as to WHENCE RA comes from and what is sin/evil in the Hebrew Bible?
Even the ECF's were in agreement re this-

The Early Church Fathers did address the origin of sin and its connection to Satan, though their views were often nuanced and varied. Here’s a summary of what some of them wrote regarding the origins of sin and the role of Satan:

1. Irenaeus (c. 130–202 AD)
Source: Against Heresies
View: Irenaeus explains that Satan, originally a good angel, fell from grace due to pride and rebellion. He asserts that sin entered the world through this rebellion. While Irenaeus acknowledges Satan’s role in introducing sin, he also emphasizes the free will of humans in their own moral choices.
Quote: “The devil, then, was created by God as an angel, but became a devil through his own choice.” (from Against Heresies, Book IV, Chapter 39)

2. Tertullian (c. 155–240 AD)
Source: Against Marcion
View: Tertullian also argues that Satan, through his own willful choice, introduced sin into the world. He emphasizes that Satan’s fall and subsequent actions were the primary catalysts for human sin.
Quote: “Satan was not created evil, but became so by his own will.” (from Against Marcion, Book III)

3. Origen (c. 185–254 AD)
Source: On First Principles
View: Origen suggests that Satan was created as a good angel but became corrupt through his own misuse of free will. He acknowledges that Satan's fall led to sin entering the world but does not fully attribute the origin of sin solely to Satan.
Quote: “The devil, who was originally an angel, turned into a devil through his own choices and actions.” (from On First Principles, Book II, Chapter 9)

4. Augustine of Hippo (354–430 AD)
Source: The City of God
View: Augustine explains that sin originated with the free will of created beings, including Satan and humans. He teaches that Satan’s rebellion was a significant factor in the introduction of sin, but he also emphasizes that human free will plays a crucial role in the actualization of sin.
Quote: “The devil was created a good angel and was made evil by his own will.” (from The City of God, Book XII, Chapter 6)

5. John Chrysostom (c. 349–407 AD)
Source: Homilies on the Gospel of Matthew
View: John Chrysostom reflects on the role of Satan in the fall of humanity. He teaches that Satan was a key figure in introducing sin into the world but also stresses that human responsibility in sin is significant.
Quote: “Satan was created as a good angel but became an adversary through his own arrogance and disobedience.” (from Homilies on the Gospel of Matthew)

Most Early Church Fathers agree that Satan played a crucial role in the introduction of sin into the world. They generally believed that Satan’s own rebellion and moral failure were significant factors.
Human Free Will: While recognizing Satan’s role, they also emphasize the importance of human free will in the actualization of sin. The Fathers generally believed that both Satan’s rebellion and human choices contributed to the presence of sin in the world.

This should be clear enough as to the WHENCE-
J.
 
J

Johann

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Why do you think I want an answer when it's my position that there is no answer?

I'm trying to show everyone responding that there is no answer.

As @RedFan replied....we all would like to know every answer.
Unfortunately, I don't think we're going to get all answers that are desired.

I'm saying that our knowledge of God is limited.
And that we cannot know everything.
Fully concur-
J.
 
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GodsGrace

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Then you have your answer as to WHENCE RA comes from and what is sin in the Hebrew Bible?
Even the ECF's were in agreement re this-

The Early Church Fathers did address the origin of sin and its connection to Satan, though their views were often nuanced and varied. Here’s a summary of what some of them wrote regarding the origins of sin and the role of Satan:

1. Irenaeus (c. 130–202 AD)
Source: Against Heresies
View: Irenaeus explains that Satan, originally a good angel, fell from grace due to pride and rebellion. He asserts that sin entered the world through this rebellion. While Irenaeus acknowledges Satan’s role in introducing sin, he also emphasizes the free will of humans in their own moral choices.
Quote: “The devil, then, was created by God as an angel, but became a devil through his own choice.” (from Against Heresies, Book IV, Chapter 39)

2. Tertullian (c. 155–240 AD)
Source: Against Marcion
View: Tertullian also argues that Satan, through his own willful choice, introduced sin into the world. He emphasizes that Satan’s fall and subsequent actions were the primary catalysts for human sin.
Quote: “Satan was not created evil, but became so by his own will.” (from Against Marcion, Book III)

3. Origen (c. 185–254 AD)
Source: On First Principles
View: Origen suggests that Satan was created as a good angel but became corrupt through his own misuse of free will. He acknowledges that Satan's fall led to sin entering the world but does not fully attribute the origin of sin solely to Satan.
Quote: “The devil, who was originally an angel, turned into a devil through his own choices and actions.” (from On First Principles, Book II, Chapter 9)

4. Augustine of Hippo (354–430 AD)
Source: The City of God
View: Augustine explains that sin originated with the free will of created beings, including Satan and humans. He teaches that Satan’s rebellion was a significant factor in the introduction of sin, but he also emphasizes that human free will plays a crucial role in the actualization of sin.
Quote: “The devil was created a good angel and was made evil by his own will.” (from The City of God, Book XII, Chapter 6)

5. John Chrysostom (c. 349–407 AD)
Source: Homilies on the Gospel of Matthew
View: John Chrysostom reflects on the role of Satan in the fall of humanity. He teaches that Satan was a key figure in introducing sin into the world but also stresses that human responsibility in sin is significant.
Quote: “Satan was created as a good angel but became an adversary through his own arrogance and disobedience.” (from Homilies on the Gospel of Matthew)

Most Early Church Fathers agree that Satan played a crucial role in the introduction of sin into the world. They generally believed that Satan’s own rebellion and moral failure were significant factors.
Human Free Will: While recognizing Satan’s role, they also emphasize the importance of human free will in the actualization of sin. The Fathers generally believed that both Satan’s rebellion and human choices contributed to the presence of sin in the world.

This should be clear enough as to the WHENCE-
J.
No Johann.
Sorry.
It doesn't explain it at all.
The above only states that sin and evil exist.
Of course the ECFs agreed....it's true!

Satan had a role...
agreed.

So WHY did satan rebel?
He wanted to be like God.
That could be the sin of pride.
Where did sinful pride come from if God is all good and did not create evil?

You have to keep going back.
When you get to the end, you'll find that THERE IS NO ANSWER to the problem of evil.
 

GodsGrace

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The NT Greek manuscript for Jude 1:3 does not support that.
Should we trust the English translators, or the original author?

[
What is the difference between Jude 3 in my NASB and the original authors?

In the NASB it sounds fine to me.
It states exactly what I posted.

That the Apostles (and Jesus) delivered THE FAITH to the saints.

The saints were delivered the TEACHINGS of our faith.
 
J

Johann

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The NT Greek manuscript for Jude 1:3 does not support that.
Should we trust the English translators, or the original author?

[
Beloved (agapētoi). As in 3Jn_1:2.
All diligence (pāsan spoudēn). As in 2Pe_1:5.
Of our common salvation (peri tēs koinēs hēmōn sōtērias). See this use of koinos (common to all) in Tit_1:4 with pistis, while in 2Pe_1:1 we have isotimon pistin, which see.
I was constrained (anagkēn eschon). “I had necessity” like Luk_14:18; Heb_7:27.
To contend earnestly (epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (epi) striving to the already strong agōnizesthai (agōn contest). Cf. 1Ti_6:12 agōnizou ton kalon agōna.
For the faith (tēi - pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Jud_1:20; Gal_1:23; Gal_3:23; Php_1:27.
Once for all delivered (hapax paradotheisēi). First aorist passive participle feminine dative singular of paradidōmi, for which see 2Pe_2:21. See also 2Th_2:15; 1Co_11:2; 1Ti_6:20.
RWP.

I love the AMP

Jud 1:3 Beloved, while I was making every effort to write you about our common salvation, I was compelled to write to you [urgently] appealing that you fight strenuously for [the defense of] the faith which was once for all handed down to the saints [the faith that is the sum of Christian belief that was given verbally to believers].
Jud 1:4 For certain people have crept in unnoticed [just as if they were sneaking in by a side door]. They are ungodly persons whose condemnation was predicted long ago, for they distort the grace of our God into decadence and immoral freedom [viewing it as an opportunity to do whatever they want], and deny and disown our only Master and Lord, Jesus Christ.
Jud 1:5 Now I want to remind you, although you are fully informed once for all, that the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe [who refused to trust and obey and rely on Him]. [Num_14:27-37]
Jud 1:6 And angels who did not keep their own designated place of power, but abandoned their proper dwelling place, [these] He has kept in eternal chains under [the thick gloom of utter] darkness for the judgment of the great day,
Jud 1:7 just as Sodom and Gomorrah and the adjacent cities, since they in the same way as these angels indulged in gross immoral freedom and unnatural vice and sensual perversity. They are exhibited [in plain sight] as an example in undergoing the punishment of everlasting fire. [Gen_19:1-29]
Jud 1:8 Nevertheless in the same way, these dreamers [who are dreaming that God will not punish them] also defile the body, and reject [legitimate] authority, and revile and mock angelic majesties.
Jud 1:9 But even the archangel Michael, when he was disputing with the devil (Satan), and arguing about the body of Moses, did not dare bring an abusive condemnation against him, but [simply] said, "The Lord rebuke you!" [Deu_34:5-6; Zec_3:2]
Jud 1:10 But these men sneer at anything which they do not understand; and whatever they do know by [mere] instinct, like unreasoning and irrational beasts--by these things they are destroyed.
Jud 1:11 Woe to them! For they have gone the [defiant] way of Cain, and for profit they have run headlong into the error of Balaam, and perished in the rebellion of [mutinous] Korah. [Gen_4:3-8; Num_16:22-24; 2Pe_2:15]
Jud 1:12 These men are hidden reefs [elements of great danger to others] in your love feasts when they feast together with you without fear, looking after [only] themselves; [they are like] clouds without water, swept along by the winds; autumn trees without fruit, doubly dead, uprooted and lifeless;
Jud 1:13 wild waves of the sea, flinging up their own shame like foam; wandering stars, for whom the gloom of deep darkness has been reserved forever.
Jud 1:14 It was about these people that Enoch, in the seventh generation from Adam, prophesied, when he said, "Look, the Lord came with myriads of His holy ones
Jud 1:15 to execute judgment upon all, and to convict all the ungodly of all the ungodly deeds they have done in an ungodly way, and of all the harsh and cruel things ungodly sinners have spoken against Him."
Jud 1:16 These people are [habitual] murmurers, griping and complaining, following after their own desires [controlled by passion]; they speak arrogantly, [pretending admiration and] flattering people to gain an advantage.
 
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JBO

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Well JBO, I'm sorry to say you haven't pondered the problem enough.
But that's OK,,,most haven't.

Nature is effected by evil, just as man is.
When Adam sinned evil entered into the world.

Nature is not morally responsible for the evil found in it...
nevertheless it is there.

We can experience a soft breeze....
or a hurricane.
A pleasant wave,
or a tsunami.
A comforting flame,
or a fire that destroys.

Are the above caused by man?
They have been from the beginning...
Even before man roamed the earth.

Romans 8 states that even nature is awaiting to be set free.
Romans 8:19-22
19For the anxious longing of the creation waits eagerly for the revealing of the sons of God.
20For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope
21that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.
22For we know that the whole creation groans and suffers the pains of childbirth together until now.
In the Romans 8 passage, the translation/interpretation of the Greek to get the English word "creation" meaning the whole of creation is just wrong. The only "creation" in view is humanity. The rocks, trees, mountains, oceans, animals are not waiting eagerly or at all for anything.
 
J

Johann

Guest
No Johann.
Sorry.
It doesn't explain it at all.
The above only states that sin and evil exist.
Of course the ECFs agreed....it's true!

Satan had a role...
agreed.

So WHY did satan rebel?
He wanted to be like God.
That could be the sin of pride.
Where did sinful pride come from if God is all good and did not create evil?

You have to keep going back.
When you get to the end, you'll find that THERE IS NO ANSWER to the problem of evil.
I would kindly disagree-you need to look up the Hebrew Tanack and sin/evil and quickly find out the problem of evil/sin-don't take my word for it-study it for yourself. I prefer the Grammar and Morphology method of studying Scriptures.

1. Romans 3:23
Text: “For all have sinned and fall short of the glory of God.”
Explanation: This verse indicates that every person has sinned and thus falls short of the divine standard of righteousness. It implies a universal condition of condemnation due to sin.

**2. Romans 5:12
Text: “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.”
Explanation: This passage explains that sin entered the world through Adam, and as a result, death and condemnation spread to all humanity. It highlights the universal impact of Adam’s sin on all people.

**3. John 3:18
Text: “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.”
Explanation: Jesus explains that those who do not believe in Him are already in a state of condemnation. This underscores the notion that condemnation is a present condition for those who reject faith in Christ.

**4. Galatians 3:22
Text: “But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.”
Explanation: Paul writes that Scripture has declared everything to be “imprisoned” or “under sin,” suggesting that all people are bound by sin and its consequences.

**5. Ephesians 2:1-3
Text: “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.”
Explanation: Paul describes the state of humanity as being “dead” in sin and under the wrath of God. This passage reflects the universal condition of being under condemnation due to sinful nature and actions.

**6. Romans 8:1
Text: “There is therefore now no condemnation for those who are in Christ Jesus.”
Explanation: While this verse focuses on the removal of condemnation for those who are in Christ, it implicitly acknowledges that there is a state of condemnation from which believers are rescued. The context suggests that prior to being in Christ, all people were under condemnation.

Romans 3:23 and Romans 5:12 reflect the universal condition of sin and condemnation.
John 3:18 and Galatians 3:22 indicate that this state of condemnation is inherent to those who do not believe.
Ephesians 2:1-3 provides a detailed description of the condition of all humanity as being under sin and wrath.
Romans 8:1 emphasizes that while believers are no longer condemned, this verse implies a prior state of condemnation for those outside of Christ.
These scriptures collectively portray a biblical view of universal condemnation due to sin and highlight the significance of faith in Jesus Christ for redemption.

There is a nuanced difference between sin and evil in Scripture, though the terms are related and often intersect. Here’s an exploration of these concepts:

**1. Sin
Definition: In biblical terms, sin is generally understood as an act of disobedience to God’s commands or a violation of divine law. It refers to specific actions, thoughts, or behaviors that go against God's moral and ethical standards.

Hebrew Terms:

חֵטְא (Chet): This word means “sin” or “offense” and denotes a failure to meet a standard or moral law. It often refers to a specific transgression or error.

Example: Genesis 4:7: “If you do not do well, sin (chet) is crouching at the door. Its desire is contrary to you, but you must rule over it.”
עָוֹן (Avon): This term refers to “iniquity” or “guilt” and indicates a moral wrongdoing or distortion of justice.

Example: Exodus 34:7: “Keeping steadfast love for thousands, forgiving iniquity (avon) and transgression and sin...”
Greek Terms:

ἁμαρτία (Hamartia): This Greek word translates to “sin” and means a missing of the mark or falling short of a divine standard.

Example: Romans 3:23: “For all have sinned (hamartia) and fall short of the glory of God.”
ἀνομία (Anomia): This term means “lawlessness” and refers to living in disregard of God's laws.

Example: 1 John 3:4: “Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness (anomia).”
**2. Evil
Definition: Evil is a broader concept that can encompass the nature or quality of actions, thoughts, or intentions that are fundamentally opposed to God’s good and perfect nature. It often refers to a more profound moral and spiritual corruption.

Hebrew Terms:

רַע (Ra’): This term is often translated as “evil,” “bad,” or “harmful” and denotes something inherently corrupt or malicious. It can describe both moral and natural evil.

Example: Genesis 6:5: “The Lord saw that the wickedness (ra’) of man was great in the earth, and that every intention of the thoughts of his heart was only evil (ra’) continually.”
רָשָע (Rasha’): This term means “wicked” and describes individuals who are inherently evil or unrighteous.

Example: Proverbs 4:19: “The way of the wicked (rasha’) is like deep darkness; they do not know over what they stumble.”
Greek Terms:

πονηρός (Poneros): This term translates to “evil” and refers to something morally bad or harmful. It can describe both actions and persons.

Example: Matthew 6:13: “And lead us not into temptation, but deliver us from evil (poneros).”
κακός (Kakos): This term means “bad” or “evil” and is used to describe something that is morally wrong or harmful.

Example: 1 John 5:19: “We know that we are from God, and the whole world lies in the power of the evil (kakos) one.”
Comparison and Interaction:
Sin as Action vs. Evil as Quality: Sin often refers to specific transgressions or actions that deviate from God’s law, while evil can describe a broader condition or quality that includes moral corruption or inherent malice.

Moral vs. Spiritual: Sin is generally viewed as a moral failing or act against divine commandments, whereas evil can imply a deeper spiritual corruption or a pervasive quality of moral wrongness.

Overlap: The concepts overlap in that sin can be an expression of evil, and evil can manifest in sinful actions. However, evil tends to describe a more systemic or intrinsic state of moral decay, while sin focuses on particular violations of divine law.

A long post again but trying to show you that sin and evil CAN be used interchangeably.
 
J

Johann

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In the Romans 8 passage, the translation/interpretation of the Greek to get the English word "creation" meaning the whole of creation is just wrong. The only "creation" in view is humanity. The rocks, trees, mountains, oceans, animals are not waiting eagerly or at all for anything.
I believe you are incorrect-

Romans 8:19-22 (Lexham Bible Translation)
19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God.
20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope
21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.
22 For we know that the whole creation groans and suffers the pains of childbirth together until now.

Greek Terms and Morphology:
Creation (κτίσις, ktisis):

Text: κτίσις (ktisis)
Definition: This Greek term means “creation” or “creature.” It can refer to the act of creation or the created thing itself. In Romans 8, it denotes the created order.
Usage in Romans 8:19-22:
Romans 8:19: "For the anxious longing of the creation (κτίσις) waits eagerly..."
Romans 8:20: "For the creation (κτίσις) was subjected to futility..."
Romans 8:21: "that the creation (κτίσις) itself also will be set free..."
Romans 8:22: "For we know that the whole creation (κτίσις) groans and suffers..."
Grammar and Context:

Noun Form: The term κτίσις (ktisis) is a feminine noun in the nominative case in these passages, used to denote the subject of the sentences. Its form is consistent with referring to an entity or order.

Morphology: The passages use κτίσις in a way that suggests a broad scope, as it is described in contexts that involve the entire created order rather than just humanity.


Interpretation Considerations:
Scope of Creation: The term κτίσις in Romans 8:19-22 is generally understood to encompass the entire created order, not just humanity. This is supported by the context, which speaks of creation's groaning and waiting for liberation, not just in a human context but in a cosmic sense.

Historical Interpretation: Historically, early church fathers and many biblical scholars have interpreted this passage to mean that all creation, including the natural world, is involved in the anticipation of redemption and restoration.

Theological Implications: The idea that creation is eagerly waiting for redemption reflects a theological understanding that all of creation is affected by the fall and is included in the scope of salvation and restoration through Christ.

Supporting Scriptures and Interpretation:
Genesis 1:31: “And God saw everything that he had made, and behold, it was very good.” This includes the entirety of creation, implying that all creation was originally good and is now subject to the effects of sin and awaiting restoration.

Colossians 1:16-17: “For by him all things were created, in heaven and on earth, visible and invisible… all things were created through him and for him. And he is before all things, and in him all things hold together.” This indicates that Christ's redemptive work has implications for the entire created order.

2 Peter 3:13: “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” This supports the notion that the entire cosmos is involved in the anticipation of redemption.

The Greek term κτίσις (ktisis) in Romans 8:19-22, coupled with the context and supporting scriptures, suggests that the entire creation, not just humanity, is in view.
 
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