Hot answers tagged

9

No, He Used it in Context Paul appears to be citing, not Dt 17:6, but Dt 19:15, which more generally relates to any sin (all Scripture quotes NKJV; emphasis added): One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established. Your belief is ...


8

The simple answer to the question is: we don't know specifically. So what do we know? He refers to it as an "weakness" or infirmity, as you have it. It's the word astheneia in Greek. The same word is used in both places in 12:9. This "thorn in the flesh" is probably not a reference to the idea of the flesh as the sinful nature, but more likely something ...


8

There are a couple of different ways to answer your first question. I will attempt an answer from a linguistics perspective, specifically with regards to the lexical aspect of the verb in question. The dominant perspective on lexical aspect of verb tenses for the last few decades has been Actionsart. This deals with how the verb interacts with time. ...


7

In the preceding and following verses, Paul talks about something 'written with ink', '[written] on tablets of stone', 'the letter', 'the ministry of death, carved on tablets of stone', 'the ministry of condemnation', and 'the old covenant / Moses' which has a 'veil'. These are all in contrast to '[written] with the spirit of the living God', '[written] on ...


7

Well, Yes and No. If we look a couple verses down we read this: 2 Corinthians 9:10-11 (NIV) 10 Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. 11 You will be enriched in every way so that you can be generous on every occasion, and through us ...


6

τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν....1 "For he caused him who knew nothing of sin to be sin for us...." The preceding vv. 18-20 make it clear that 'he' is θεός (God), and 'him who knew nothing of sin' in this context is Χριστός (Christ). The presence of the article (τὸν) with the participle γνόντα indicates that it functions as a ...


6

Two viable and not necessary mutually exclusive interpretations can be offered which result in the same theological conclusion. Sky, Space, Heaven I heard R.C. Sproul suggest that first heaven would denote the sky, second heaven deep space, and third heaven the presence of God. Ted Donnelly takes this interpretation in his book Biblical Teachings on the ...


6

I have not found any commentators who directly mention that the Corinthians rejected Paul's recommendations or teaching, rather only that they rejected his style. Colin Kruse in the Tyndale NT Commentaries says: In this central section of the letter Paul appeals to the Corinthians to be reconciled to God and open their hearts to their apostle. He clears ...


5

καταλλάγητε is the 2nd plural aorist passive imperative of καταλλάσσω. Breaking this down, 2nd plural is you (all) "y'all." Passive makes the subject of the verb the recipient of the action. Imperatives are commands and aorist imperatives generally indicate a command to start something. So what would "we reconcile them" look like? καταλλάσoμεν αὐτοῦς. ...


5

This does not seem plausible given the assumptions in the theory. It appears that the Corinthians were quite eager to vindicate themselves. This theory appears to be making the assumption that the letter(s) of 2 Corinthians is/are largely in response to 1 Corinthians (which is a possibility). A few observations 1 Corinthians isn't actually the first ...


5

Here is the Greek phrase in question: δι' (through) ἐσόπτρου (a mirror) ἐν (in) αἰνίγματι (obscurity) When we look this it seems to lend to the idea of a glass window that has an opaque view, but the actual meaning of ἐσόπτρου seems to be a mirror as shown in the other occurrence of this word by James, who says: Anyone who listens to the word but does ...


4

I propose that "the letter of the law" is meant to indicate any [finite] approximation of Law, whereas "the spirit of the law" is meant to indicate Law itself—how things actually work, down to the smallest detail. We read in Romans 10:4, For Christ is the telos of the law for righteousness to everyone who believes. The translations of telos are several;...


4

I cannot provide the exact cultural implications at the moment, but the third heaven has traditionally been taken as "into the very presence of God." This certainly was the position advocated by Aquinas as well as Augustine.


3

Paul was in fact using an illustration of a mirror. Can anyone, please, explain this? Is it true that he meant a mirror as an example here? If yes, why "darkly" then? In 1 Cor. 13:12, the apostle Paul wrote, For we now see through a ἐσόπτρου ἐν αἰνίγματι; but then, [we shall see] face-to-face. Now we know partially; but then, we shall know accurately ...


3

Does God really forget our sins? The Bible never says that God will "forget" out sins, rather we are told that God will not remember them. Forgetting is passive; like forgetting where you put the car keys. Forgetting is not done deliberately. However, when God declares that he will "not remember" our sins, that is active. The word "remember" (זָכַר) has ...


3

The Greek word ἁμαρτίαν (hamartian) is the accusative case, singular number declension of the noun ἁμαρτία (hamartia), a feminine gender noun. It occurs 174 times in the King James Version wherein it is translated as follows (according to blueletterbible.org): sin (172x) sinful (1x) offense (1x) In Heb. 10:6, it is actually translated as "sacrifices for ...


2

I understand this to mean that, while Jesus was (and is) perfect, He was made sin for a time for us on the cross. That is, He took the punishment that bought us peace upon Himself, so that we (who are born again) are not punished for our sins. Even more scandalous, we take on His righteousness, the righteousness of God! No wonder Grace is called Amazing!


2

I would first like to offer one passage in the New Testament that effectively answers both the issue of intermarriage between Israel and Gentiles, as well as the state of the Torah of Moshe. In Ephesians 2:14-16, the apostle Paulos wrote, 14 For he is our peace, who made both, one, and destroyed the middle-wall of the fence, 15 when he abolished the ...


2

Paul is actually defending himself here in this second letter to the Corinthians. In this passage when he says "us" he is meaning the people that he has been ministering to as well as the Corinthians, but when he gets to that last line So then, death is at work in us, but life is at work in you, he is telling them, almost forcefully, that they are not alone ...


2

Paul is saying that the willingness is accepted no matter how little you have. Basically, "don't think you are of no use even if you are super poor." The widow who only had 2 mites still gave it to the temple, and did not think she had so little that it wouldn't make a difference anyway so why even donate these two mites at all? 1 And He [Jesus] looked ...


1

In 2 Corinthians 8-9 (as well as in the First Epistle to the Corinthians, the Epistle to the Galatians and the Epistle to the Romans) Paul writes of a collection for "the poor." In 2 Corinthians 8:1-14, Paul is using all his powers of persuasion to encourage the Corinthians to contribute to this collection, which he had already sought in First Corinthians. ...


1

I personally consider Charles Hodge almost of canonical significance as a commentator, though I consider only the Bible as actually canonical. So here are some of Hodge's observations. I hope they will be useful in your research. They are all from Hodge's Commentary on 1 & 2 Corinthians, published by Banner of Truth, 1974, orig. publ. 1857 and 1859. ...


1

Paul was talking to a group of rather wayward Christians. He pointed out in the previous verse that he was glad they were grieved, not because they were grieved but because it was a godly grief. He then explains this type of grief leads to salvation. Sure some of the people in the church were saved but certainly not all of them. This is still speaking of ...


1

What is being “judged” in 2 Corinthians 5:10? 2 Corinthians 5:10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. In the preceding verse Paul makes reference to his labors (ministry). To me the context is similar to what is ...


1

Your first question seems to be "should it be translated sin or a sin offering"? I'm inclined to think "sin offering". Your question seems to be "was it a literal substitution or not?" The answer to that question is "not". "Substitution" (as in "strict substitution") is one of the several incorrect "theories of the atonement". The verse in question begins ...


1

Your question is really about the meaning of the English word “remember”. “Remember” can be the opposite of “forget”, but is also used simply to mean “think about, ponder, bear in mind”. To say that God will “not remember” your sins does not mean that he will forget them, but simply that he will not hold them against you. The usage of “remember” in old and ...


1

The New Testament actually commonly refers to the devil as a prince or god of this world. For example: Now is the time for judgment on this world; now the prince of this world will be driven out. (NIV, John 12:31) I will not say much more to you, for the prince of this world is coming. He has no hold over me (NIV, John 14:30) Again, the devil ...


1

This is an awesome question, and actually has a very simple answer. We see our identification in Christ through the reflection of the Word of God. James plays on this imagery (no pun intended) when he mentions the believer who forgets what he sees in the mirror (James 1:23-25). We are members of the Body of Christ, and therefore our identities are reflected ...



Only top voted, non community-wiki answers of a minimum length are eligible