The social gospel?

[Episkopos]

Christ in us the hope of glory is a lie? The engrafted Word a lie?

You might not have seen my post where I said this, but as you are fond of saying that "from whom much is given much is required"....what on earth have we been given then....not much at all according to your gospel. THAT is the lie around here, Epi.

No. People are claiming the promises of the Promised Land are already theirs while still in the wilderness walk or worse.

Anybody can name and claim bible verses. What we see is dishonesty in those who claim that the warnings of the bible are not for them. What's the difference with that and what the Pharisees did? Nada. They didn't admit they were stiff-necked just like their fathers were...did they? Of course not.

You error is that you look inward rather than upward to heaven. A spiritual experience with yourself is not the same as being translated into the kingdom realm. FROM THAT POINT on the "Christ in you"...that fills you with rivers of living water, to walk as Jesus walked without any sin...that is the hope of glory. But even then, it is just a hope of glory. One has to maintain faithfulness to inherit the promise.

There is a popular error circulating in the churches now...that Jesus was always there within you...you are just discovering Him when you do. He was ALWAYS there... Kumbaya.

 

[Johann]

As an example...which I have posted many many times. Check out the word for liberty from the gospel from Is. 61:1. No mention of forgiveness. The Greek word is used twice in Luke 4:18 From DEROR (liberty) to APHESIS (Liberty)...then look at how that word is then misapplied AWAY FROM its meaning for application to the results or effects of the true gospel.

You are nit picking, not a serious student of God's word @Episkopos-the one "misapplying" is you, and here you are going for @marks -not willing to accept correction. A little knowledge of Greek and Hebrew is dangerous.

Deror (דְּרוֹר) in Isaiah 61:1
In Isaiah 61:1, the Hebrew word "deror" (דְּרוֹר) is used, which is translated as "liberty" or "freedom":

Isaiah 61:1 (ESV): "The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty (deror) to the captives, and the opening of the prison to those who are bound."

Vine's Expository Dictionary:

"Deror" refers to freedom or release from captivity or oppression. In the context of Isaiah 61:1, it signifies the proclamation of freedom to those who are in physical, emotional, or spiritual bondage.
Aphesis (ἄφεσις) in Luke 4:18
In Luke 4:18, Jesus quotes Isaiah 61:1, using the Greek word "aphesis" (ἄφεσις):

Luke 4:18 (ESV): "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty (aphesis) to the captives and recovering of sight to the blind, to set at liberty (aphesis) those who are oppressed."

Vine's Expository Dictionary:

"Aphesis" is often translated as "forgiveness" or "remission," but its primary meaning is "release" or "liberty." Vine notes that "aphesis" can refer to the release from bondage or imprisonment, as well as forgiveness of sins, emphasizing a comprehensive sense of liberation.
Spiros Zodhiates’ Complete Word Study Dictionary:

Zodhiates explains that "aphesis" derives from the verb "aphiemi," meaning to send away or release. In the New Testament, "aphesis" commonly refers to forgiveness of sins (e.g., Mark 1:4, Acts 2:38), but it also retains the broader meaning of release from bondage or oppression.
Can "Deror" and "Aphesis" Be Used Synonymously with Forgiveness?
Primary Meanings:

"Deror" primarily denotes physical or societal freedom and release, as seen in the context of Isaiah 61:1, which speaks of liberation from various forms of captivity.
"Aphesis" encompasses both physical/spiritual release and forgiveness. In Luke 4:18, it is used in the context of proclaiming liberty, mirroring the usage in Isaiah 61:1.
Broader Applications:

While "deror" does not specifically denote forgiveness of sins, its Greek counterpart "aphesis" includes both the idea of liberation and forgiveness in its semantic range. Therefore, "aphesis" can be used more broadly to apply to the effects of the gospel, which includes the forgiveness of sins (Ephesians 1:7, Colossians 1:14).
Contextual Usage:

The context of Isaiah 61:1 and Luke 4:18 focuses on liberation from oppression and bondage, both physical and spiritual. Jesus' mission, as described in these passages, encompasses comprehensive freedom, which by New Testament interpretation includes forgiveness of sins.

Conclusion
"Deror" and "aphesis" both signify freedom and release. "Deror" is specific to liberation from captivity, while "aphesis" broadens to include forgiveness. In the context of the gospel, "aphesis" in Luke 4:18 is rightly understood to encompass the full scope of Christ's redemptive work, including both liberation and forgiveness. The use of "aphesis" in this passage retains the core idea of release from bondage (similar to "deror") and extends to the spiritual release found in the forgiveness of sins, illustrating the holistic freedom proclaimed by the gospel.

This comprehensive understanding shows how "aphesis" integrates the themes of liberation and forgiveness, affirming its appropriate application in describing the results and effects of the true gospel message.

The New Testament
Acts 26:18: "to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me."
In this passage, forgiveness of sins is presented as a turning from bondage (the power of Satan) to freedom in God.
2. Biblical Commentaries

Matthew Henry's Commentary:
Matthew Henry often emphasizes the interconnectedness of spiritual freedom and forgiveness. In his commentary on Acts 26:18, he notes that turning to God results in receiving forgiveness, which is a liberation from the bondage of sin.
3. Theological Dictionaries
Theological Dictionary of the New Testament (TDNT):
In the TDNT, the term "aphesis" is extensively covered, highlighting its dual meaning of release (freedom) and forgiveness. It explains that in the context of Jesus' ministry, these concepts are intertwined, as the forgiveness of sins represents a release from spiritual captivity.
4. Systematic Theology
Wayne Grudem's "Systematic Theology":
Grudem discusses the concept of redemption, which encompasses both the forgiveness of sins and the release from the bondage of sin. He explains that redemption (Greek: "apolutrosis") implies both a liberation and a forgiving act, reflecting the holistic nature of salvation.
5. Early Church Fathers
Augustine:

In Augustine's writings, particularly in "Confessions," he often reflects on how forgiveness brings about true freedom. He describes his own conversion as an experience of being freed from the chains of sin through the forgiveness of God.
6. Contemporary Biblical Studies
N.T. Wright:
N.T. Wright, in his various works on Pauline theology, argues that Paul's use of terms like "redemption" and "forgiveness" are part of a larger narrative of liberation. He emphasizes that being forgiven by God entails being freed from the powers of sin and death.

7. Vine's Expository Dictionary
As mentioned earlier, Vine's Expository Dictionary acknowledges the broad application of "aphesis," which includes both forgiveness and release. This aligns with the New Testament's portrayal of the gospel's effects.
Summary
Across these various sources, forgiveness and freedom/liberty are often used synonymously or interchangeably because they reflect two aspects of the same reality: the redemptive work of Christ. Forgiveness of sins is viewed as a release from spiritual bondage, leading to true liberty in Christ. This theological perspective highlights the comprehensive nature of salvation, where being forgiven is being set free.

 

[marks]

Well, show me that you can look at a concordance and see that your bible translation is off.

You have no idea about me. Only that I've disagreed with your doctrine, so you respond the way you choose to.

Much love!

 

[Johann]

No. People are claiming the promises of the Promised Land are already theirs while still in the wilderness walk or worse.

Anybody can name and claim bible verses. What we see is dishonesty in those who claim that the warnings are not for them. What's the difference with that and what the Pharisees did? Nada.

You error is that you look inward rather than upward to heaven. A spiritual experience with yourself is not the same as being translated into the kingdom realm. FROM THAT POINT on the "Christ in you"...that fills you with rivers of living water, to walk as Jesus walked without any sin...that is the hope of glory. But even then, it is just a hope of glory. One has to maintain faithfulness to inherit the promise.

There is a popular error circulating in the churches now...that Jesus was always there within you...you are just discovering Him when you do. He was ALWAYS there... Kumbaya.

I'll take the "Kumbaya" anytime @Episkopos


1 Corinthians 1:18-31

Verses 18-19: "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: 'I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.'"

Verses 26-29: "Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him."

Matthew 11:25-26

"At that time Jesus said, 'I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do.'"
James 4:6

"But he gives us more grace. That is why Scripture says: 'God opposes the proud but shows favor to the humble.'"

Commentary
1. God's Wisdom vs. Human Wisdom
The passages from 1 Corinthians illustrate a key theme in Paul's writing: the contrast between God's wisdom and human wisdom. The gospel message, centered on the crucifixion and resurrection of Jesus Christ, appears foolish to those who rely on human wisdom and intellect. However, it is through this "foolishness" that God's power and wisdom are revealed. Paul emphasizes that God deliberately chooses what the world considers foolish, weak, and lowly to demonstrate that salvation is entirely a work of His grace and not a result of human achievement or understanding.

2. Revelation to the Humble
In Matthew 11:25-26, Jesus thanks the Father for revealing the truths of the kingdom to "little children" rather than the "wise and learned." This highlights the principle that God's revelation is given to those who are humble and receptive, not to those who are proud and self-reliant. The term "little children" symbolizes simplicity, humility, and openness to God's teaching, contrasting with the self-sufficiency and arrogance often associated with worldly wisdom.

3. God's Favor to the Humble
James 4:6 reinforces this theme by quoting Proverbs 3:34, emphasizing that God opposes the proud but gives grace to the humble. The humble are those who recognize their need for God's grace and are open to His guidance and wisdom. This humility is a prerequisite for receiving the gospel, as it requires acknowledging one's sinfulness and need for a Savior.

Application
The biblical theme that the gospel is not given to the wise in worldly terms serves several important purposes:

Humbling Human Pride: It prevents human beings from boasting in their own wisdom, intelligence, or achievements. Salvation is entirely a gift from God, and recognizing this keeps believers humble and dependent on Him.

Encouraging Inclusivity: It opens the door of salvation to all people, regardless of their social status, education, or intellectual capability. The gospel is accessible to everyone, and faith is the key to receiving it.

Highlighting God's Sovereignty: It underscores that God is sovereign in His revelation and salvation. He chooses to reveal Himself to those who are humble and dependent on Him, demonstrating that His ways and thoughts are higher than human ways and thoughts (Isaiah 55:8-9).


The statement that "the gospel is not given to the wise" underscores the biblical truth that God's revelation and salvation are granted to the humble and dependent, rather than the self-sufficient and proud. This principle is evident in various scriptural passages and serves to highlight God's grace, the inclusivity of the gospel, and the sovereignty of God in revealing His truth.

Pride is ugly and heinous, not befitting a believer IN Christ Jesus.

 

[Episkopos]

You are nit picking, not a serious student of God's word @Episkopos-the one "misapplying" is you, and here you are going for @marks -not willing to accept correction. A little knowledge of Greek and Hebrew is dangerous.

Deror (דְּרוֹר) in Isaiah 61:1
In Isaiah 61:1, the Hebrew word "deror" (דְּרוֹר) is used, which is translated as "liberty" or "freedom":

Isaiah 61:1 (ESV): "The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty (deror) to the captives, and the opening of the prison to those who are bound."

Vine's Expository Dictionary:

"Deror" refers to freedom or release from captivity or oppression. In the context of Isaiah 61:1, it signifies the proclamation of freedom to those who are in physical, emotional, or spiritual bondage.
Aphesis (ἄφεσις) in Luke 4:18
In Luke 4:18, Jesus quotes Isaiah 61:1, using the Greek word "aphesis" (ἄφεσις):

Luke 4:18 (ESV): "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty (aphesis) to the captives and recovering of sight to the blind, to set at liberty (aphesis) those who are oppressed."

Vine's Expository Dictionary:

"Aphesis" is often translated as "forgiveness" or "remission," but its primary meaning is "release" or "liberty." Vine notes that "aphesis" can refer to the release from bondage or imprisonment, as well as forgiveness of sins, emphasizing a comprehensive sense of liberation.
Spiros Zodhiates’ Complete Word Study Dictionary:

Zodhiates explains that "aphesis" derives from the verb "aphiemi," meaning to send away or release. In the New Testament, "aphesis" commonly refers to forgiveness of sins (e.g., Mark 1:4, Acts 2:38), but it also retains the broader meaning of release from bondage or oppression.
Can "Deror" and "Aphesis" Be Used Synonymously with Forgiveness?
Primary Meanings:

"Deror" primarily denotes physical or societal freedom and release, as seen in the context of Isaiah 61:1, which speaks of liberation from various forms of captivity.
"Aphesis" encompasses both physical/spiritual release and forgiveness. In Luke 4:18, it is used in the context of proclaiming liberty, mirroring the usage in Isaiah 61:1.
Broader Applications:

While "deror" does not specifically denote forgiveness of sins, its Greek counterpart "aphesis" includes both the idea of liberation and forgiveness in its semantic range. Therefore, "aphesis" can be used more broadly to apply to the effects of the gospel, which includes the forgiveness of sins (Ephesians 1:7, Colossians 1:14).
Contextual Usage:

The context of Isaiah 61:1 and Luke 4:18 focuses on liberation from oppression and bondage, both physical and spiritual. Jesus' mission, as described in these passages, encompasses comprehensive freedom, which by New Testament interpretation includes forgiveness of sins.

Conclusion
"Deror" and "aphesis" both signify freedom and release. "Deror" is specific to liberation from captivity, while "aphesis" broadens to include forgiveness. In the context of the gospel, "aphesis" in Luke 4:18 is rightly understood to encompass the full scope of Christ's redemptive work, including both liberation and forgiveness. The use of "aphesis" in this passage retains the core idea of release from bondage (similar to "deror") and extends to the spiritual release found in the forgiveness of sins, illustrating the holistic freedom proclaimed by the gospel.

This comprehensive understanding shows how "aphesis" integrates the themes of liberation and forgiveness, affirming its appropriate application in describing the results and effects of the true gospel message.

The New Testament
Acts 26:18: "to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me."
In this passage, forgiveness of sins is presented as a turning from bondage (the power of Satan) to freedom in God.
2. Biblical Commentaries

Matthew Henry's Commentary:
Matthew Henry often emphasizes the interconnectedness of spiritual freedom and forgiveness. In his commentary on Acts 26:18, he notes that turning to God results in receiving forgiveness, which is a liberation from the bondage of sin.
3. Theological Dictionaries
Theological Dictionary of the New Testament (TDNT):
In the TDNT, the term "aphesis" is extensively covered, highlighting its dual meaning of release (freedom) and forgiveness. It explains that in the context of Jesus' ministry, these concepts are intertwined, as the forgiveness of sins represents a release from spiritual captivity.
4. Systematic Theology
Wayne Grudem's "Systematic Theology":
Grudem discusses the concept of redemption, which encompasses both the forgiveness of sins and the release from the bondage of sin. He explains that redemption (Greek: "apolutrosis") implies both a liberation and a forgiving act, reflecting the holistic nature of salvation.
5. Early Church Fathers
Augustine:

In Augustine's writings, particularly in "Confessions," he often reflects on how forgiveness brings about true freedom. He describes his own conversion as an experience of being freed from the chains of sin through the forgiveness of God.
6. Contemporary Biblical Studies
N.T. Wright:
N.T. Wright, in his various works on Pauline theology, argues that Paul's use of terms like "redemption" and "forgiveness" are part of a larger narrative of liberation. He emphasizes that being forgiven by God entails being freed from the powers of sin and death.

7. Vine's Expository Dictionary
As mentioned earlier, Vine's Expository Dictionary acknowledges the broad application of "aphesis," which includes both forgiveness and release. This aligns with the New Testament's portrayal of the gospel's effects.
Summary
Across these various sources, forgiveness and freedom/liberty are often used synonymously or interchangeably because they reflect two aspects of the same reality: the redemptive work of Christ. Forgiveness of sins is viewed as a release from spiritual bondage, leading to true liberty in Christ. This theological perspective highlights the comprehensive nature of salvation, where being forgiven is being set free.

Any bible expositor will say that the word aphesis is sometimes used to mean "forgiveness" because the translators twisted the meaning into popularity so long ago that it is now a part of the religious sub-culture. But learn what the words really mean.


It's the same thing for the modern word "bad". When something is "bad" it means it is not good. But today "bad" can also mean "awesome", "cool" and "great" . That's the lack of depth of your understanding showing here. The same thing applies for bad translations that have become institutional. Like the word " impute". Again...this means to attribute (something real). But the dictionaries say that from a religious perspective it means that something is not real.

The word for impute in modern Hebrew is now used for "accountant". In your view that would be a criminal accountant. But God is not a criminal. He judges in righteousness. So that means if God imputes something to someone, it is real not imagined.

And the list continues in both HUGE errors and also lesser ones.

Otherwise, I like the KJV.

 

[marks]

Across these various sources, forgiveness and freedom/liberty are often used synonymously or interchangeably because they reflect two aspects of the same reality: the redemptive work of Christ. Forgiveness of sins is viewed as a release from spiritual bondage, leading to true liberty in Christ. This theological perspective highlights the comprehensive nature of salvation, where being forgiven is being set free.

So true!

And without the faith that we've been set free from sin, delivered from both it's power and it's penalty, we will not have the faith to walk in that.

Romans 5:1-2 KJV
1) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2) By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Here, the very same faith that saves us gives us access to the grace in which we stand.

This is why the message that unless see yourself as consistently and fully holy, then you are not "in Christ", is actually a faith killer, not edifying. And even so seeing yourself as completely holy is a self-deception, since we are not qualified to make that call.

1 Corinthians 4:4-5 KJV
4) For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
5) Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

Much love!

 

[Episkopos]

So true!

And without the faith that we've been set free from sin, delivered from both it's power and it's penalty, we will not have the faith to walk in that.

Romans 5:1-2 KJV
1) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2) By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Here, the very same faith that saves us gives us access to the grace in which we stand.

This is why the message that unless see yourself as completely holy, then you are not "in Christ", is actually a faith killer, not edifying. And even so seeing yourself as completely holy is a self-deception, since we are not qualified to make that call.

1 Corinthians 4:4-5 KJV
4) For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
5) Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

Much love!

Again, you are confusing peace with God for your own idea of peace. The chastisement of OUR PEACE was upon Him....and still grieves the Spirit. Our idea of peace destroys the truth. Crying peace, peace, when there is no peace.

 

[marks]

Again, you are confusing peace with God for your own idea of peace.

So say you, without knowledge. Why do you speak poorly of others, without knowledge?

James 3:5-13 KJV
5) Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
6) And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
7) For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
8) But the tongue can no man tame; it is an unruly evil, full of deadly poison.
9) Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
10) Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
11) Doth a fountain send forth at the same place sweet water and bitter?
12) Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
13) Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

Much love!

 

[Johann]

That's the lack of depth of your understanding showing here. The same thing applies for bad translations that have become institutional. Like the word " impute". Again...this means to attribute (something real). But the dictionaries say that from a religious perspective it means that something is not real.

Again, nit picking @Episkopos and I really don't care you saying my lack of depth of understanding.

A.T. Robertson's "Word Pictures in the New Testament"
A.T. Robertson provides detailed exegetical comments on the New Testament, and his insights on the term "aphesis" often emphasize its roots and broader implications:

Mark 1:4 (John's Baptism):

"John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins" (Mark 1:4 ASV).
Robertson notes that "aphesis" here refers to the "sending away" or "release" of sins, emphasizing that it is a decisive act by God whereby sins are forgiven or remitted. This concept aligns with the broader New Testament usage where forgiveness is seen as a release from the bondage of sin.
Ephesians 1:7:

"In whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace" (Ephesians 1:7 ASV).
Robertson highlights that "aphesis" signifies a "sending away" or "release" and that it is part of the redemption that believers have through Christ’s blood. The term here underscores the completeness of the forgiveness granted, which is rooted in God’s grace.
Marvin Vincent's "Word Studies in the New Testament"
Marvin Vincent provides detailed word studies that explore the nuances of Greek terms in the New Testament. His discussion on "aphesis" brings out the depth of the term's meaning:

Luke 4:18:

"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance (aphesis) to the captives, and recovering of sight to the blind, to set at liberty (aphesis) them that are bruised" (Luke 4:18 KJV).
Vincent notes that "aphesis" here should be understood as "release" or "deliverance," which carries the dual sense of both physical and spiritual liberation. The context of Jesus’ ministry involves setting people free from various forms of bondage, including sin, which aligns with the broader understanding of forgiveness as liberation.
Acts 2:38:

"Repent, and be baptized every one of you in the name of Jesus Christ for the remission (aphesis) of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38 KJV).
Vincent emphasizes that "aphesis" here involves the release from the guilt and penalty of sins. This forgiveness is tied to repentance and baptism, highlighting the transformative aspect of forgiveness in the early Christian proclamation.
Summary of Insights
Both Robertson and Vincent highlight that the term "aphesis" encompasses a broad spectrum of meanings related to forgiveness, including:

Release from Bondage: "Aphesis" involves a release or sending away, particularly in the sense of liberating someone from the bondage of sin.
Remission of Sins: It signifies the remission or forgiveness of sins, emphasizing that sins are not just overlooked but are decisively removed.
Holistic Liberation: The term is used in contexts that speak to both physical and spiritual liberation, illustrating the comprehensive nature of the salvation offered through Christ.
Conclusion
The term "aphesis" is rich with meaning, capturing both the release from the bondage of sin and the granting of forgiveness. Robertson and Vincent’s insights emphasize that biblical forgiveness is not merely a legal pardon but a profound liberation from the power and penalty of sin, achieved through the redemptive work of Jesus Christ. This understanding aligns with the holistic message of the gospel, which offers complete restoration and freedom for those who believe.

Greek Hermeneutics of "Aphesis" (ἄφεσις)
Aphesis (ἄφεσις) is a Greek term translated as "forgiveness" or "remission." It appears in various New Testament contexts, conveying the concept of release or liberation from sins. Here are some key passages where "aphesis" is used, along with hermeneutical insights:

Key Passages
Luke 4:18:

ESV: "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty (aphesis) to the captives and recovering of sight to the blind, to set at liberty (aphesis) those who are oppressed."
Hermeneutics:
Context: This verse is part of Jesus' reading from Isaiah 61:1-2 in the synagogue at Nazareth. "Aphesis" here is used twice to emphasize the comprehensive nature of Jesus' mission.
Meaning: The term "aphesis" denotes release or liberation. In this context, it extends beyond physical liberation to include spiritual and emotional release. Jesus' mission encompasses setting people free from sin, spiritual blindness, and oppression.
Mark 1:4:

ESV: "John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness (aphesis) of sins."
Hermeneutics:
Context: John the Baptist’s ministry focused on preparing the way for Jesus through a baptism of repentance.
Meaning: "Aphesis" here signifies the remission or forgiveness of sins. The emphasis is on the cleansing and release from sin's guilt and penalty through repentance.
Acts 2:38:

ESV: "And Peter said to them, 'Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness (aphesis) of your sins, and you will receive the gift of the Holy Spirit.'"
Hermeneutics:
Context: This is part of Peter’s sermon on the day of Pentecost, calling people to repentance and baptism.
Meaning: "Aphesis" indicates the forgiveness of sins, linked to the acts of repentance and baptism. It underscores the transformative power of turning to Christ and receiving His grace.
Ephesians 1:7:

ESV: "In him we have redemption through his blood, the forgiveness (aphesis) of our trespasses, according to the riches of his grace."
Hermeneutics:
Context: Paul is speaking about the spiritual blessings in Christ, focusing on redemption and forgiveness.
Meaning: "Aphesis" refers to the release from sins, granted through Christ’s sacrificial death. This forgiveness is an expression of God's abundant grace.
Colossians 1:13-14:

ESV: "He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness (aphesis) of sins."
Hermeneutics:
Context: Paul emphasizes the transformative work of Christ in delivering believers from darkness to light.
Meaning: "Aphesis" signifies the forgiveness associated with redemption. It highlights the complete deliverance and liberation from the power of sin and darkness.
Lexical Insights
BDAG (Bauer-Danker-Arndt-Gingrich Greek-English Lexicon):

Aphesis: "Release, pardon, forgiveness. Often used in the LXX for the year of jubilee (Lev. 25:10)."
The term captures both the act of freeing from physical bondage and the spiritual release from sin.
Thayer's Greek Lexicon:

Aphesis: "1. Release from bondage or imprisonment. 2. Forgiveness or pardon, of sins (letting them go as if they had never been committed), remission of the penalty."
Thayer emphasizes the dual aspect of "aphesis" as both physical and spiritual release.
Hermeneutical Analysis
Release and Liberation: "Aphesis" fundamentally means a release or liberation. In the New Testament, this often extends to the forgiveness of sins, indicating a profound release from spiritual bondage and guilt.
Covenantal and Eschatological Dimensions: The concept of "aphesis" in Jesus’ mission (Luke 4:18) and the apostles’ preaching (Acts 2:38) has deep roots in Jewish eschatological hope, particularly the idea of the Jubilee year (Leviticus 25:10), which was a time of liberation and restoration.
Redemptive Context: The use of "aphesis" in passages like Ephesians 1:7 and Colossians 1:14 situates forgiveness within the broader context of redemption, emphasizing that it is through Christ’s sacrificial death that believers receive this liberation.
Conclusion

The Greek term "aphesis" embodies both the ideas of forgiveness and liberation. It appears in key New Testament passages to emphasize the comprehensive nature of salvation offered through Jesus Christ. By understanding "aphesis" as both a release from the bondage of sin and the granting of forgiveness, we grasp the full scope of the gospel's transformative power. This insight is supported by Greek lexicons and is evident in the hermeneutical analysis of the relevant biblical texts using the ESV translation.

 

[Episkopos]

Again, nit picking @Episkopos and I really don't care you saying my lack of depth of understanding.

A.T. Robertson's "Word Pictures in the New Testament"
A.T. Robertson provides detailed exegetical comments on the New Testament, and his insights on the term "aphesis" often emphasize its roots and broader implications:

Mark 1:4 (John's Baptism):

"John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins" (Mark 1:4 ASV).
Robertson notes that "aphesis" here refers to the "sending away" or "release" of sins, emphasizing that it is a decisive act by God whereby sins are forgiven or remitted. This concept aligns with the broader New Testament usage where forgiveness is seen as a release from the bondage of sin.
Ephesians 1:7:

"In whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace" (Ephesians 1:7 ASV).
Robertson highlights that "aphesis" signifies a "sending away" or "release" and that it is part of the redemption that believers have through Christ’s blood. The term here underscores the completeness of the forgiveness granted, which is rooted in God’s grace.
Marvin Vincent's "Word Studies in the New Testament"
Marvin Vincent provides detailed word studies that explore the nuances of Greek terms in the New Testament. His discussion on "aphesis" brings out the depth of the term's meaning:

Luke 4:18:

"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance (aphesis) to the captives, and recovering of sight to the blind, to set at liberty (aphesis) them that are bruised" (Luke 4:18 KJV).
Vincent notes that "aphesis" here should be understood as "release" or "deliverance," which carries the dual sense of both physical and spiritual liberation. The context of Jesus’ ministry involves setting people free from various forms of bondage, including sin, which aligns with the broader understanding of forgiveness as liberation.
Acts 2:38:

"Repent, and be baptized every one of you in the name of Jesus Christ for the remission (aphesis) of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38 KJV).
Vincent emphasizes that "aphesis" here involves the release from the guilt and penalty of sins. This forgiveness is tied to repentance and baptism, highlighting the transformative aspect of forgiveness in the early Christian proclamation.
Summary of Insights
Both Robertson and Vincent highlight that the term "aphesis" encompasses a broad spectrum of meanings related to forgiveness, including:

Release from Bondage: "Aphesis" involves a release or sending away, particularly in the sense of liberating someone from the bondage of sin.
Remission of Sins: It signifies the remission or forgiveness of sins, emphasizing that sins are not just overlooked but are decisively removed.
Holistic Liberation: The term is used in contexts that speak to both physical and spiritual liberation, illustrating the comprehensive nature of the salvation offered through Christ.
Conclusion
The term "aphesis" is rich with meaning, capturing both the release from the bondage of sin and the granting of forgiveness. Robertson and Vincent’s insights emphasize that biblical forgiveness is not merely a legal pardon but a profound liberation from the power and penalty of sin, achieved through the redemptive work of Jesus Christ. This understanding aligns with the holistic message of the gospel, which offers complete restoration and freedom for those who believe.

Greek Hermeneutics of "Aphesis" (ἄφεσις)
Aphesis (ἄφεσις) is a Greek term translated as "forgiveness" or "remission." It appears in various New Testament contexts, conveying the concept of release or liberation from sins. Here are some key passages where "aphesis" is used, along with hermeneutical insights:

Key Passages
Luke 4:18:

ESV: "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty (aphesis) to the captives and recovering of sight to the blind, to set at liberty (aphesis) those who are oppressed."
Hermeneutics:
Context: This verse is part of Jesus' reading from Isaiah 61:1-2 in the synagogue at Nazareth. "Aphesis" here is used twice to emphasize the comprehensive nature of Jesus' mission.
Meaning: The term "aphesis" denotes release or liberation. In this context, it extends beyond physical liberation to include spiritual and emotional release. Jesus' mission encompasses setting people free from sin, spiritual blindness, and oppression.
Mark 1:4:

ESV: "John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness (aphesis) of sins."
Hermeneutics:
Context: John the Baptist’s ministry focused on preparing the way for Jesus through a baptism of repentance.
Meaning: "Aphesis" here signifies the remission or forgiveness of sins. The emphasis is on the cleansing and release from sin's guilt and penalty through repentance.
Acts 2:38:

ESV: "And Peter said to them, 'Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness (aphesis) of your sins, and you will receive the gift of the Holy Spirit.'"
Hermeneutics:
Context: This is part of Peter’s sermon on the day of Pentecost, calling people to repentance and baptism.
Meaning: "Aphesis" indicates the forgiveness of sins, linked to the acts of repentance and baptism. It underscores the transformative power of turning to Christ and receiving His grace.
Ephesians 1:7:

ESV: "In him we have redemption through his blood, the forgiveness (aphesis) of our trespasses, according to the riches of his grace."
Hermeneutics:
Context: Paul is speaking about the spiritual blessings in Christ, focusing on redemption and forgiveness.
Meaning: "Aphesis" refers to the release from sins, granted through Christ’s sacrificial death. This forgiveness is an expression of God's abundant grace.
Colossians 1:13-14:

ESV: "He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness (aphesis) of sins."
Hermeneutics:
Context: Paul emphasizes the transformative work of Christ in delivering believers from darkness to light.
Meaning: "Aphesis" signifies the forgiveness associated with redemption. It highlights the complete deliverance and liberation from the power of sin and darkness.
Lexical Insights
BDAG (Bauer-Danker-Arndt-Gingrich Greek-English Lexicon):

Aphesis: "Release, pardon, forgiveness. Often used in the LXX for the year of jubilee (Lev. 25:10)."
The term captures both the act of freeing from physical bondage and the spiritual release from sin.
Thayer's Greek Lexicon:

Aphesis: "1. Release from bondage or imprisonment. 2. Forgiveness or pardon, of sins (letting them go as if they had never been committed), remission of the penalty."
Thayer emphasizes the dual aspect of "aphesis" as both physical and spiritual release.
Hermeneutical Analysis
Release and Liberation: "Aphesis" fundamentally means a release or liberation. In the New Testament, this often extends to the forgiveness of sins, indicating a profound release from spiritual bondage and guilt.
Covenantal and Eschatological Dimensions: The concept of "aphesis" in Jesus’ mission (Luke 4:18) and the apostles’ preaching (Acts 2:38) has deep roots in Jewish eschatological hope, particularly the idea of the Jubilee year (Leviticus 25:10), which was a time of liberation and restoration.
Redemptive Context: The use of "aphesis" in passages like Ephesians 1:7 and Colossians 1:14 situates forgiveness within the broader context of redemption, emphasizing that it is through Christ’s sacrificial death that believers receive this liberation.
Conclusion

The Greek term "aphesis" embodies both the ideas of forgiveness and liberation. It appears in key New Testament passages to emphasize the comprehensive nature of salvation offered through Jesus Christ. By understanding "aphesis" as both a release from the bondage of sin and the granting of forgiveness, we grasp the full scope of the gospel's transformative power. This insight is supported by Greek lexicons and is evident in the hermeneutical analysis of the relevant biblical texts using the ESV translation.

Religious twaddle. What a "rich" tradition.

 

[faithfulness]

Otherwise, I like the KJV.

Not to be confused with the KJB

 

[Episkopos]

For those who love religious commentary based on opinions of people who have no understanding of spiritual things...yet are trying to be objective...


"I have listed the seventeen biblical occurrences of αφεσις recorded in Young’s Concordance and have tabulated the translation of the word in six different versions, namely The Wycliffe (1388), The Vulgate (1592), Tyndale (1534), the AV (1611), Young’s Literal (1864), The Bagster Interlinear (1887) and J N Darby (1884).

[* See below for PDF location.]

Largely, it is translated ‘remission’ or ‘forgiveness’ but in Luke 4:18, in which Jesus quotes from Isaiah 61: 1-2, translators have chosen, I would say, not to define the word as it will be used in transition from Hebrew prophecy into New Testament reality, but have preferred to translate two Hebrew concepts (by ‘deliverance’ and ‘liberty’) as a Greek quotation of the prophet’s words.

The Septuagint, notably, uses αφεσις in relation to αἰχμαλώτοις in Isaiah 61:1, as does Luke in 4:18.

Scripture uses αφεσις in all seventeen places and Jerome uses ‘remissionem/remissio’ throughout the Vulgate but English translators have chosen to, sometimes, use ‘forgive’ which copies the Dutch vergeven and/or the German vergeben (OED) and the meaning ‘stop feeling angry’ (OED), in my own view, neither expresses the Hebrew concepts of Isaiah 61: 1,2 nor the meaning of αφεσις in Greek.

‘Forgiveness’ appears only once in The Wycliffe, perhaps indicating that by 1388, it had not, yet, become as much used as the word ‘remission’.

My edition of Liddel & Scott is the one thousand page 1854 American volume in which it is suggested that the derivation of αφεσις is απο-ιημι. But Strong cites the derivation of αφεσις (859) as αφιεμι (863). And there is a possibility that it is from α-φερο, although Liddel & Scott, whilst being abundant in cataloguing φερο - devoting a whole page to it and giving it a variety of meanings which, generally, suggest the conveying or carrying of something adverse or burdensome - do not list αφερο at all.

It may be that απο-ιημι underlies αφιεμι , which in turn underlies αφεσις. And in the background is the word φερο; which adds meaning without being a direct derivative. But it is also possible that αφιεμι is a direct negative of φεμι, in which case αφεσις is a matter [Young and L&S] of ‘un-saying’ something, thus releasing an obligation. Which would be very close to, and an enhancement of, the meaning of αφερο, ‘unburden’, if such a word ever existed.

Liddel & Scott make it clear that the usage of αφεσις in non-biblical literature is, sometimes, a matter of release, both of horses from a starting post and of waters from a sluice gate. The result of αφεσις, therefore, appears to be - in those particular usages - a gushing out, a pouring out, a rushing forth.

The fact that Luke uses αφεσις, twice, to convey two slightly different concepts in the Isaiah quotation, agrees with the idea that αφεσις is a broad concept which encompasses other, subsidiary meanings.

So my Question is - what English word can be used to convey, consistently, the word αφεσις ? for ‘remission’ refers to things, not persons, and Luke 4:18 makes it very clear that, although (twelve times, listed by Young) the expression ‘the aphesis of hamartia’ is stated in the bible, nevertheless the effect of αφεσις is upon persons.

Does the ‘un-saying’ of sins then ‘unburden’ the recipient; and thus αφεσις, with its varied heritage, expresses both concepts within one word ? And what word in English would do such a thing ?

If no word can be suggested, then I would be minded, in the future, to transliterate the Greek and thereafter use ‘aphesis’, without italics, as an English word; and to simply bear in mind the wealth of association that is clustered around it."

In conclusion...well with people's opinions there is never an accurate conclusion.

 

[Johann]

So true!

And without the faith that we've been set free from sin, delivered from both it's power and it's penalty, we will not have the faith to walk in that.

Romans 5:1-2 KJV
1) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2) By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Here, the very same faith that saves us gives us access to the grace in which we stand.

This is why the message that unless see yourself as completely holy, then you are not "in Christ", is actually a faith killer, not edifying. And even so seeing yourself as completely holy is a self-deception, since we are not qualified to make that call.

1 Corinthians 4:4-5 KJV
4) For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
5) Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

Much love!

So true brother and I love this-

"This is why the message that unless see yourself as completely holy, then you are not "in Christ", is actually a faith killer, not edifying. And even so seeing yourself as completely holy is a self-deception, since we are not qualified to make that call."

Not even Paul made that call but Epi have already arrived-

Philippians 3:12-14 (ESV)
Verses: "Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus."
Exegetical Analysis
Philippians 3:12-14

"Not that I have already obtained this or am already perfect":

The Greek word for "perfect" here is "τετελείωμαι" (teteleiómai), which derives from "τελειόω" (teleioó), meaning to complete, to finish, or to make perfect. This verb is in the perfect tense, indicating a completed action with ongoing results. Paul is clearly stating that he has not yet reached a state of completed perfection.
"I press on to make it my own":

The verb "διώκω" (dioko) means to pursue or to press on, emphasizing Paul's active and continuous effort to reach the goal. This pursuit is ongoing, signifying that Paul sees himself in a process rather than having arrived at a final state.
"Because Christ Jesus has made me his own":

This phrase signifies the foundation of Paul’s pursuit of perfection: his relationship with Christ. The verb "κατελήμφθην" (katalēmphthēn), meaning to take hold of, indicates that Paul's striving for perfection is grounded in the fact that Christ has already taken hold of him.
"Forgetting what lies behind and straining forward to what lies ahead":

Paul uses the imagery of a runner in a race, forgetting past achievements or failures and focusing on the future goal. The verbs "ἐπιλανθανόμενος" (epilanthanomenos) and "ἐπεκτεινόμενος" (epekteinomenos), meaning to forget and to stretch out, respectively, convey the continuous and dynamic effort toward spiritual growth.
"I press on toward the goal for the prize of the upward call of God in Christ Jesus":

The word "σκοπός" (skopos) for goal and "βραβεῖον" (brabeion) for prize, further emphasizes the athletic metaphor. The "upward call" ("τῆς ἄνω κλήσεως" (tēs anō klēseōs)) underscores the heavenly or divine nature of the goal Paul is striving towards.
Commentary Insights
1. Gordon D. Fee, "Paul's Letter to the Philippians":

Fee emphasizes that Paul’s acknowledgment of not having obtained perfection serves as a counter to any notion of spiritual elitism. Paul is aware of his ongoing need for growth and sanctification, highlighting that Christian maturity involves a continual process of becoming more like Christ.
2. F.F. Bruce, "The Epistle to the Philippians":

Bruce points out that Paul’s language here is deliberately aimed at dispelling any idea that he considers himself to have arrived at a state of spiritual completeness. Bruce suggests that Paul’s humility and recognition of his need to keep striving is a key aspect of his theology of sanctification.
3. J.B. Lightfoot, "St. Paul's Epistle to the Philippians":

Lightfoot notes that the perfect tense used in "teteleiómai" emphasizes that Paul is speaking of an ongoing state rather than a one-time achievement. The pressing on and straining forward are indicative of the Christian life as a journey toward a goal, rather than a static state of perfection.
4. William Barclay, "The Letters to the Philippians, Colossians, and Thessalonians":

Barclay stresses that Paul’s use of the race metaphor underscores the idea of continuous effort and progress. For Paul, perfection is not a present reality but a future goal that requires persistent striving and divine assistance.
Conclusion
From the detailed exegesis and commentary insights, it is clear that Paul did not claim to have attained perfection. Rather, he viewed his spiritual life as a continuous journey of growth and striving towards the ultimate goal of complete conformity to Christ. His use of athletic metaphors in Philippians 3:12-14 underscores this perspective, emphasizing ongoing effort, humility, and reliance on Christ. Paul’s acknowledgment of his imperfection serves as an encouragement to believers to persistently pursue holiness while recognizing their dependence on God’s grace.

Shalom to you and family @marks
Johann.

 

[Episkopos]

So true brother and I love this-

"This is why the message that unless see yourself as completely holy, then you are not "in Christ", is actually a faith killer, not edifying.

A religious belief killer you mean. May it be so. We are to be humble and contrite before God ....not smug and self-assured as you want to be and are. Faith is not about us and our state...it's about how we see God.

And even so seeing yourself as completely holy is a self-deception, since we are not qualified to make that call."

You are not understanding the miraculous walk that is found by abiding in Christ. When Peter walked on water for a little while...did he think he was doing so from his own perfection of faith? No. the power comes from God. The same thing when Peter heals a paralytic man and says....not by my holiness....but the power of God. That power you disparage.

Paul experienced the perfection of Christ...but all saints go in and out of the Spirit in their lives. Paul says in Romans 7..."sin revived and I died". That means he lost the higher walk in holiness by sinning. When Paul wrote certain letters he was not walking in that place (Zion) at that time. "Not that I was perfect right now" But he continues by saying...as many as be perfect......

Read....if you can..
Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you (unless you are indoctrinated , that is). Phil. 3:15

Not even Paul made that call but Epi have already arrived-

No, I have the same experience as Paul. Having walked in Christ's perfection twice now....for extended periods of time. Paul doesn't specify how long he was personally IN Christ for...or how long he was out (whether present or absent) or how many times he went in or out. It doesn't matter really. We know that saints are trained in holiness by both walking by grace for a time (days, weeks, years) and failing that grace...until one learns to hold their vessel in honour.

For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification (holiness) and honour;

 

[marks]

No, I have the same experience as Paul. Having walked in Christ's perfection twice now....

So say you, but Paul would say you aren't qualified to know. And Paul did not claim sinlessness, or "having arrived". He flatly denied that.

1 Corinthians 4:3-5 KJV
3) But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.
4) For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
5) Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

Philippians 3:12 KJV
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

Much love!

 

[Episkopos]

I will agree with you here. However, I encourage you to seek the faith to attain this without having to wait another 20 years. We are called to walk in the Spirit. If we live in the Spirit, let us also walk in the Spirit.

Much love!

Agreed. But seeking with a whole heart is very difficult....seemingly impossible. Of course with God all things are possible.

My need is not so great at this time that I know how to cry out with ALL my heart. I am blessed. And that very blessing makes it harder for me to think I need God as for my next breath.

There was a certain king who had a magnificent soldier...who was so brave that he inspired the whole army to many victories. The king had the man brought before him and said...anything you desire in my kingdom is yours. The soldier responded...my king I'm dying of a terrible disease. The king sent his best physicians to cure him....and did so.

In the next battle the now-healed soldier held back and the battle was a draw...many lives were lost. The king summoned the soldier once again asking him....what took your courage away? The soldier replied...you did O king. Before I had nothing to live for but now I do.

I'm not saying I'm like the soldier, but crying out with a whole heart is very hard to do. And I'm a very zealous man. But just not 100% at this time, I suppose. In the meantime, being absent from the Lord, I do all to be at least acceptable with God.

 

[Johann]

A religious belief killer you mean. May it be so. We are to be humble and contrite before God ....not smug and self-assured as you want to be and are. Faith is not about us and our state...it's about how we see God.

No, I have the same experience as Paul. Having walked in Christ's perfection twice now....for extended periods of time. Paul doesn't specify how long he was personally IN Christ for...or how long he was out (whether present or absent) or how many times he went in or out. It doesn't matter really. We know that saints are trained in holiness by both walking by grace for a time (days, weeks, years) and failing that grace...until one learns to hold their vessel in honour.

Why should I accept your testimony when your manner seems condescending? Scripture tells us in 1 Peter 3:15-16 (ESV), 'But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.' As followers of Christ, our testimony should always reflect His humility and love, ensuring that our words and actions bring glory to Him and draw others closer to His truth.

 

[marks]

but crying out with a whole heart is very hard to do.

Do you think so? I don't. I think maybe it has something to do with one's intimacy with God, and a realistic self-awareness, but I think the real foundation is simply trust.

We walk in the Spirit by faith, not just waiting for something to happen to us. We choose to believe, and we choose to obey. If we do, that is. If we will believe, and if we will obey, God's power will cause His Word to be fulfilled in us.

Much love!

 

[GTW27]

Agreed. But seeking with a whole heart is very difficult....seemingly impossible. Of course with God all things are possible.

My need is not so great at this time that I know how to cry out with ALL my heart. I am blessed. And that very blessing makes it harder for me to think I need God as for my next breath.

There was a certain king who had a magnificent soldier...who was so brave that he inspired the whole army to many victories. The king had the man brought before him and said...anything you desire in my kingdom is yours. The soldier responded...my king I'm dying of a terrible disease. The king sent his best physicians to cure him....and did so.

In the next battle the now-healed soldier held back and the battle was a draw...many lives were lost. The king summoned the soldier once again asking him....what took your courage away? The soldier replied...you did O king. Before I had nothing to live for but now I do.

I'm not saying I'm like the soldier, but crying out with a whole heart is very hard to do. And I'm a very zealous man. But just not 100% at this time, I suppose. In the meantime, being absent from the Lord, I do all to be at least acceptable with God.

"being absent from the Lord, I do all to be at least acceptable with God" How can one be acceptable to The Lord when one looks down at others, demeans others, name call others. accuses others unjustly. That is simply not possible. Here is my Father's command," Beloved, let us love one another." "What you have done to the least of these little ones, you have done to me."

 

[Episkopos]

"being absent from the Lord, I do all to be at least acceptable with God" How can one be acceptable to The Lord when one looks down at others, demeans others, name call others. accuses others unjustly. That is simply not possible. Here is my Father's command," Beloved, let us love one another." "What you have done to the least of these little ones, you have done to me."

Are you confessing? Or accusing? Or just being curious?

We are called to discern...not calling good, evil, or evil good. That's in the bible. Truth exposes lies, light exposes darkness. Also found in the bible.,