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15

This is potentially an awkward theological passage, as the verse you have quoted appears to promote the idea that human beings can accomplish their own salvation by their actions. This is a belief called Pelagianism, which has been considered heresy since the earliest days of the Church. If we look at the Greek, the translation you have quoted is pretty ...


8

This answer is just a brief attempt at the leading question, "What is the meaning of this parable?" Interest is expressed in Matthew's version of the parable in particular. The "sower and seed" parable appears in each of the three Synoptic Gospels, Matt 13:3-25 // Mk 4:3-20 // Luke 8:5-15, with some variations in the parable and its explanation. This is ...


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 ...


6

Context We should back up first to v. 30 and revisit the question the jailer is asking Paul and Silas: κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; "Lords (sirs), what must I do in order to be saved?" It is to this question Paul and Silas are replying in v. 31. Response The answer is πίστευσον, which is a 2nd person singular aorist active imperative. ...


6

Context Jesus is having a conversation with Nicodemus, who we are told in John 3:1 is a man of the Pharisees (ἄνθρωπος ἐκ τῶν Φαρισαίων) and a ruler of the Jews (ἄρχων τῶν Ἰουδαίων). Jesus tells Nicodemus that he must be born again (from above, γεννηθῇ ἄνωθεν) or else he will be unable to see the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ), and that he must be ...


5

I do not believe that the grammar alone is capable of determining that. The present participial phrase πᾶς ὁ πιστεύων ("all who believe") seems to imply a continuous action, since one might suppose that the author would have used the aorist participial phrase πᾶς ὁ πιστεύσας ("all who believed") to more aptly represent a singular historical act of belief. On ...


5

Zacchaeus (Luke 19:1-10) tl;dr; Analysis of the grammar indicates that Zacchaeus is on the verge of a large shift in his understanding of his place and power as well as the nature of of whom this Jesus is. Jesus, having demonstrated the capacity to know the hearts of humans, understands the eternal implications of this shift. Specific Context Jesus ...


5

In Dr. Thomas Constable's commentary (click the "Constable's Notes" tab), he posits a fourth option: Jesus’ assessed Zaccheus’ promises as an evidence of saving faith. Salvation had come to that house because Zaccheus had exercised saving faith and had thereby proved to be a genuine descendant of Abraham, the spiritual father of all believers. His ...


4

In Heb 6:4-6, what have those once enlightened “fallen away” from? Here we see a most solemn declaration being set forth by the author of Hebrews; the antithesis of the progress he desired his readers to make. The basic premise is if you are not moving forward, you are dropping back. But such a superficial will not serve our purpose here. What they have ...


4

τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως διὰ is a preposition which is, technically, ad "verbal adjective." Participles usually introduce participial phrases which can serve either adverbially or adjectivally ("Running for your life." vs. "Hair of white.") and, as such, can take on a wide variety of meanings. To further widen the range, they can also ...


4

There are, at least, two different perspectives that can be derived from the phrase "work out your own salvation"... Do something to gain a salvation that you do not already have Live out the salvation that you already do have Reading Phil 2:12 in context of its preceding verses has me to believe that perspective 2 is closer to what Paul is saying ...


4

ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ ἔλαβον Is an aorist, active, plural, third person verb. It is the default tense when nothing really needs to be illuminated by the tense itself. It simply means that it happened at some point in time. In this case, "they received." πιστεύουσιν Is a present ...


3

Grammar καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα. ἐξαλείψας τὸ καθ᾿ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· (Colossians 2:13-14) And even though you were dead in your ...


3

The belief mentioned in John 3:16 is an ongoing belief, not an event from the past. John’s intent is clear from other passages in his writings. In 2 John 1:8-9 he wrote, "Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. Anyone who goes too far and does not abide in the teaching of Christ, does ...


3

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 ...


3

The first thing we need to understand is that the Hebrew word מַלְאָךְ (mal'akh) literally means "messenger." It can refer to human messengers (Hag. 1:13) as well as spiritual messengers (Gen. 22:11; the latter is what we commonly refer to as "angels"). A related noun מַלְאָכוּת (mal'akhut) derived from the same triliteral root מל"ך means "message" (Hag. ...


2

Interesting to observe the first person to enter paradise after Christ’s death was this man, a criminal. This must say something that God wanted front-and-center in how we see the results of his death. Going for the short answer I would say the following was not essential for salvation: being baptized, observing the Lord’s supper, going to church, ...


2

This is more of a theological question since the text itself doesn't really make this explicit. The English translation you've given is a good rendering of this passage into English. The text is clear that "you have [already] been saved," as it is perfect (completed action), but whether faith was a one-time event or ongoing necessity is not immediately clear ...


1

I have seen three very plausible answers to this. Since they are all different answers, I will go ahead and split them up. In reality it could be a combination. One option is to say that the aorist is used to indicate that, from the standpoint of God's decree, this has already happened. So says Moo, Most interpreters conclude, probably rightly, that ...


1

I have seen three very plausible answers to this. Since they are all different answers, I will go ahead and split them up. In reality it could be a combination. One is that the aorist is used as a rhetorical device to emphasize the surety of the event. Wallace describes this category as follows: An author sometimes uses the aorist for the future to ...


1

I have seen three very plausible answers to this. Since they are all different answers, I will go ahead and split them up. In reality it could be a combination. This answer is based on the very central idea of Paul that we are in Christ. Analogous to Ephesians 2:6, we are "seated in the heavenly places in Christ Jesus." Just as Jesus has been glorified, we ...



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