Predestination is misunderstood...
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when we were dead -- A spiritually dead person need to be made alive by God. Salvation bring spritual life to the dead. The power that raises believers out of death and makes them alive (cf. Rom_6:1-7) is the same power that raised Christ from the dead. (cf. Rom_6:11-13).
quickened -- made alive. Through union with Christ, obedient believers receive new life that reverses the effects of death (compare Rom_6:4-11; Joh_3:16-17). Those who believe in Christ participate in His death and resurrection. Consequently, believers share in Christ’s resurrected life
saved -- In this context, the Greek word used here, sōzō, refers to God delivering people from death and giving them life. - FSB
saved by Grace -- Out of God's grace (unmerited favor toward mankind) He has provided the Means (a Savior) and the Method (the plan = faith/trust that obeys) of our salvation.
quickened -- made alive. Through union with Christ, obedient believers receive new life that reverses the effects of death (compare Rom_6:4-11; Joh_3:16-17). Those who believe in Christ participate in His death and resurrection. Consequently, believers share in Christ’s resurrected life
saved -- In this context, the Greek word used here, sōzō, refers to God delivering people from death and giving them life. - FSB
saved by Grace -- Out of God's grace (unmerited favor toward mankind) He has provided the Means (a Savior) and the Method (the plan = faith/trust that obeys) of our salvation.
The difference between good will and unmerited favor (grace) lies in their sources and the conditions for receiving them.
Good will refers to a positive disposition or intention towards someone. It is a voluntary choice to be kind, friendly, or supportive. Good will can be earned through one's actions and is based on merit.
Unmerited favor (grace) is the free and undeserved goodness and favor of God.
It is not based on merit or earned through human effort.
Grace is a gift from God, given to sinners who cannot earn salvation or favor through their own actions.
In summary, good will is a human response that can be earned, while grace is a divine gift that is unmerited and undeserved. Grace is the foundation of salvation in Christianity, while good will is a human response that can be expressed towards others.
Shalom
J.
προορίζω
proorízō; fut. proorísō, from pró (G4253), before, and horízō (G3724), to determine. To determine or decree beforehand (Act_4:28; Rom_8:29-30; 1Co_2:7; Eph_1:5, Eph_1:11). The peace of the Christian Church has been disrupted due to the misunderstanding which surrounds this word. It behooves the Church to consider the divinely intended meaning of this word by carefully examining the critical passages where it is used.
In 1Co_2:7 it has a thing as its obj., namely, the wisdom of God. The purpose was our glory, i.e., our benefits of salvation.
In Act_4:28 the verb is followed by the aor. inf. genésthai (gínomai [G1096], to be, become), to be done.
The action of Herod and Pontius Pilate in crucifying Jesus Christ is said to have been predetermined or foreordained by the hand and will of God. This indicates that Christ's mission, especially His death and resurrection, was not ultimately the result of human will but originated in the eternal counsel of God which decreed the event determining all its primary and secondary causes, instruments, agents, and contingencies.
In Rom_8:29-30, predestination is used of God's actions in eternally decreeing both the objects and goal of His plan of salvation. Proorízō has a personal obj., the pl. relative pron. hoús, whom. This relative pron. refers to those previously mentioned as those whom God foreknew (proégnō [G4267]). The translation is, "For whom he did foreknow, he also did predestinate." The objects of predestination are those whom He foreknew.
Predestination does not involve a predetermined plan only but also includes the individuals for whom the plan is devised. The goal of predestination is expressed in the phrase, "to be conformed to the image of his Son."
In Eph_1:5, Eph_1:11 this same purpose of foreordination is termed adoption. Adoption (huiothesía [G5206]) is the placing into sonship or legal heirship of those who are born of God. According to Eph_1:5 the basis of this prior decree is "the good pleasure of His will." The word rendered "good pleasure" is eudokía (G2107) and means pleasure or satisfaction, that which seems good.
Paul is careful to add that it is the good pleasure of God's will, it is what seems good to God-not man. Similarly, in Eph_1:11 foreordination is based upon "the purpose (próthesis [G4286]) of the One who is working all things ([neut. acc. pl.] tá pánta [G3844], an idiom for the entire metaphysical and physical universe) according to the decision of His will" (a.t.). This same thinking is reflected in Rom_8:30 where foreordination is joined successively to foreknowledge.
Here it is presented not as a capricious, arbitrary or whimsical exercise of raw will or unreasoned impulse, but as the expression of a deliberate and wise plan which purposes to redeem those undeserving sinners whom God freely favors as the objects of His mercy.
Because it is neither possible nor permissible for us to pry into God's secret counsel, it is not proper to be fixated with determining who the predestined are. Instead, we should contemplate the glories of what they are predestined to, i.e., salvation, adoption, or glory.
Syn.: protássō (G4384), to appoint before; procheirízō (G4400), to appoint beforehand; proetoimázō (G4282), to prepare before.
being predestinated. See on Eph_1:5, Luk_22:29, +*+Rom_8:29; +*+Rom_8:30, 1Th_2:12.
according to. *Eph_3:11, +*Deu_2:30, +*Psa_115:3, +*Pro_21:1, +Isa_14:27; Isa_46:10-11, *+Rom_8:28; +*Rom_9:18, *2Ti_1:9, Rev_4:11.
the purpose. Gr. prothesis [S# G4286: Rendered (1) purpose: Act_11:23; Act_27:13, Rom_8:28; Rom_9:11, Eph_1:11; Eph_3:11, 2Ti_1:9, 2Ti_3:10, (2) shewbread: Mat_12:4, Mar_2:26, Luk_6:4, Heb_9:2]. See on Eph_1:9, Eph_3:11, 1Sa_12:22, 2Ch_25:16, Job_9:12, Isa_23:9, Jer_4:28; Jer_25:28, Luk_12:32, Rom_8:28; Rom_9:11, +*2Ti_1:9.
who worketh. Gr. energeō (S# G1754, Mat_14:2). Eph_1:20 g. Eph_2:2, Ecc_9:11, *Isa_43:13, *Lam_3:37, +Mat_14:2, Rom_7:5, 1Co_12:6.
all things. T260. +Deu_2:30 (T267). +1Sa_2:7 (T3). +2Sa_7:14 (T265). *1Ch_29:12, +2Ch_18:31 (T264). Job_33:29; Job_42:2, *Psa_135:6; *Psa_135:7; Psa_147:8-9; Psa_147:15-18, *Pro_16:33, Isa_26:12; +*Isa_45:7, Jer_10:13, +Dan_1:9 (T266). +*Amo_3:6, *Mat_10:29; *Mat_10:30, Act_15:18, +*Rom_8:28; Rom_11:36, 1Co_12:6, *Php_2:13, *Heb_13:20; *Heb_13:21.
the counsel. Gr. boulē (S# G1012, Luk_7:30). See on Eph_1:8, Job_12:13; Job_36:23, *Psa_33:11, Pro_8:14; Pro_19:21, Isa_5:19; Isa_9:6; Isa_25:1; Isa_28:29; Isa_40:13-14; **Isa_46:10-13, Jer_23:18; Jer_32:19; Jer_49:20; Jer_50:45, Dan_4:35, Zec_6:13, Mat_1:19 g. *Luk_7:30; Luk_10:21, Act_2:23; Act_4:28; *+Act_20:27, *Rom_11:34, Col_2:3, Heb_6:17, 1Jn_2:1, Rev_3:18.
his own will. God the Father is sovereign. Psa_24:1; Psa_115:3, Ecc_7:13, Isa_45:9, Dan_4:25; Dan_4:35; Dan_11:3, Jon_1:14, Mat_11:26; Mat_20:15; +*Mat_28:19 note. Luk_4:25, +Joh_19:11, +*Rom_9:18 (T234). 1Co_12:11, Gal_1:4, +*Php_2:13 note. Rev_4:11.
Glory to God
J.
proorízō; fut. proorísō, from pró (G4253), before, and horízō (G3724), to determine. To determine or decree beforehand (Act_4:28; Rom_8:29-30; 1Co_2:7; Eph_1:5, Eph_1:11). The peace of the Christian Church has been disrupted due to the misunderstanding which surrounds this word. It behooves the Church to consider the divinely intended meaning of this word by carefully examining the critical passages where it is used.
In 1Co_2:7 it has a thing as its obj., namely, the wisdom of God. The purpose was our glory, i.e., our benefits of salvation.
In Act_4:28 the verb is followed by the aor. inf. genésthai (gínomai [G1096], to be, become), to be done.
The action of Herod and Pontius Pilate in crucifying Jesus Christ is said to have been predetermined or foreordained by the hand and will of God. This indicates that Christ's mission, especially His death and resurrection, was not ultimately the result of human will but originated in the eternal counsel of God which decreed the event determining all its primary and secondary causes, instruments, agents, and contingencies.
In Rom_8:29-30, predestination is used of God's actions in eternally decreeing both the objects and goal of His plan of salvation. Proorízō has a personal obj., the pl. relative pron. hoús, whom. This relative pron. refers to those previously mentioned as those whom God foreknew (proégnō [G4267]). The translation is, "For whom he did foreknow, he also did predestinate." The objects of predestination are those whom He foreknew.
Predestination does not involve a predetermined plan only but also includes the individuals for whom the plan is devised. The goal of predestination is expressed in the phrase, "to be conformed to the image of his Son."
In Eph_1:5, Eph_1:11 this same purpose of foreordination is termed adoption. Adoption (huiothesía [G5206]) is the placing into sonship or legal heirship of those who are born of God. According to Eph_1:5 the basis of this prior decree is "the good pleasure of His will." The word rendered "good pleasure" is eudokía (G2107) and means pleasure or satisfaction, that which seems good.
Paul is careful to add that it is the good pleasure of God's will, it is what seems good to God-not man. Similarly, in Eph_1:11 foreordination is based upon "the purpose (próthesis [G4286]) of the One who is working all things ([neut. acc. pl.] tá pánta [G3844], an idiom for the entire metaphysical and physical universe) according to the decision of His will" (a.t.). This same thinking is reflected in Rom_8:30 where foreordination is joined successively to foreknowledge.
Here it is presented not as a capricious, arbitrary or whimsical exercise of raw will or unreasoned impulse, but as the expression of a deliberate and wise plan which purposes to redeem those undeserving sinners whom God freely favors as the objects of His mercy.
Because it is neither possible nor permissible for us to pry into God's secret counsel, it is not proper to be fixated with determining who the predestined are. Instead, we should contemplate the glories of what they are predestined to, i.e., salvation, adoption, or glory.
Syn.: protássō (G4384), to appoint before; procheirízō (G4400), to appoint beforehand; proetoimázō (G4282), to prepare before.
being predestinated. See on Eph_1:5, Luk_22:29, +*+Rom_8:29; +*+Rom_8:30, 1Th_2:12.
according to. *Eph_3:11, +*Deu_2:30, +*Psa_115:3, +*Pro_21:1, +Isa_14:27; Isa_46:10-11, *+Rom_8:28; +*Rom_9:18, *2Ti_1:9, Rev_4:11.
the purpose. Gr. prothesis [S# G4286: Rendered (1) purpose: Act_11:23; Act_27:13, Rom_8:28; Rom_9:11, Eph_1:11; Eph_3:11, 2Ti_1:9, 2Ti_3:10, (2) shewbread: Mat_12:4, Mar_2:26, Luk_6:4, Heb_9:2]. See on Eph_1:9, Eph_3:11, 1Sa_12:22, 2Ch_25:16, Job_9:12, Isa_23:9, Jer_4:28; Jer_25:28, Luk_12:32, Rom_8:28; Rom_9:11, +*2Ti_1:9.
who worketh. Gr. energeō (S# G1754, Mat_14:2). Eph_1:20 g. Eph_2:2, Ecc_9:11, *Isa_43:13, *Lam_3:37, +Mat_14:2, Rom_7:5, 1Co_12:6.
all things. T260. +Deu_2:30 (T267). +1Sa_2:7 (T3). +2Sa_7:14 (T265). *1Ch_29:12, +2Ch_18:31 (T264). Job_33:29; Job_42:2, *Psa_135:6; *Psa_135:7; Psa_147:8-9; Psa_147:15-18, *Pro_16:33, Isa_26:12; +*Isa_45:7, Jer_10:13, +Dan_1:9 (T266). +*Amo_3:6, *Mat_10:29; *Mat_10:30, Act_15:18, +*Rom_8:28; Rom_11:36, 1Co_12:6, *Php_2:13, *Heb_13:20; *Heb_13:21.
the counsel. Gr. boulē (S# G1012, Luk_7:30). See on Eph_1:8, Job_12:13; Job_36:23, *Psa_33:11, Pro_8:14; Pro_19:21, Isa_5:19; Isa_9:6; Isa_25:1; Isa_28:29; Isa_40:13-14; **Isa_46:10-13, Jer_23:18; Jer_32:19; Jer_49:20; Jer_50:45, Dan_4:35, Zec_6:13, Mat_1:19 g. *Luk_7:30; Luk_10:21, Act_2:23; Act_4:28; *+Act_20:27, *Rom_11:34, Col_2:3, Heb_6:17, 1Jn_2:1, Rev_3:18.
his own will. God the Father is sovereign. Psa_24:1; Psa_115:3, Ecc_7:13, Isa_45:9, Dan_4:25; Dan_4:35; Dan_11:3, Jon_1:14, Mat_11:26; Mat_20:15; +*Mat_28:19 note. Luk_4:25, +Joh_19:11, +*Rom_9:18 (T234). 1Co_12:11, Gal_1:4, +*Php_2:13 note. Rev_4:11.
Glory to God
J.
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The Lord knoweth them that are his (ἔγνω κύριος τοὺς ὄντας αὐτοῦ)
The first inscription: God knows his own. Comp. Num_16:5; 1Co_13:12. For ἔγνω knoweth, see on Gal_4:9. Them that are his, his ἐκλεκτοὶ chosen; see 2Ti_2:10; Tit_1:1; Rom_8:33; Col_3:12; 1Pe_2:9 : Rev_17:14. Not, however, in any hard, predestinarian sense. Comp. Joh_10:14; Mat_7:23; Luk_13:25, Luk_13:27.
VWP
"The Lord knows those who are His" This may be an allusion to Num. 16:5 in the Septuagint, a historical setting of factions and division, as well as John 10:14,27.
SEAL
A seal may have been an ancient way of showing
1. truth (cf. John 3:33)
2. ownership (cf. John 6:27; 2 Tim. 2:19; Rev. 7:2-3; 9:4)
3. security or protection (cf. Gen. 4:15; Matt. 27:66; Rom. 4:11; 15:28; 2 Cor. 1:22; Eph. 1:13; 4:30; Rev. 20:3)
Verb - Aorist Indicative Active - 3rd Person Singular
THE SYNONYMOUS WORDS
FOR
"KNOW", "KNOWLEDGE", ETC.
I. THE VERB
1. oida = to know (intuitively) without effort, to understand. No. i is subjective, while No. ii is objective.
2. ginosko = to know (by experience, or effort); to acquire knowledge, become acquainted with; hence, to come or get to know, learn, perceive. See Joh_1:48. 1Jn_5:20. Eph_5:5.
3. epi-ginosko . No. ii with epi = upon (Ap. 104. xiv); to know thereupon, to become thoroughly acquainted with; to know thoroughly and accurately, recognize. See 1Co_13:12.
4. pro-ginosko . No. ii with pro (Ap 104. xiv) = to get to know beforehand, to foreknow.
5. epistamai = to obtain, and thus have a knowledge of anything by proximity to it, or as the result of prolonged attention; in contrast with the process of getting to know it, or with a mere casual, dilettante acquaintance with it. See Act_15:7; Act_18:25; and see note on Act_19:15.
II. THE NOUN
1. gnosis = knowledge acquired by learning, effort, or experience. the result of No. ii above.
2. epignosis = precise or further knowledge, thorough acquaintance with; true knowledge.
3. sunesis = native insight, understanding, capacity to apprehend; used of reflective thought, while sophia (wisdom) is used of productive thought.
Did I answer your question @John146?
J.
The first inscription: God knows his own. Comp. Num_16:5; 1Co_13:12. For ἔγνω knoweth, see on Gal_4:9. Them that are his, his ἐκλεκτοὶ chosen; see 2Ti_2:10; Tit_1:1; Rom_8:33; Col_3:12; 1Pe_2:9 : Rev_17:14. Not, however, in any hard, predestinarian sense. Comp. Joh_10:14; Mat_7:23; Luk_13:25, Luk_13:27.
VWP
"The Lord knows those who are His" This may be an allusion to Num. 16:5 in the Septuagint, a historical setting of factions and division, as well as John 10:14,27.
SEAL
A seal may have been an ancient way of showing
1. truth (cf. John 3:33)
2. ownership (cf. John 6:27; 2 Tim. 2:19; Rev. 7:2-3; 9:4)
3. security or protection (cf. Gen. 4:15; Matt. 27:66; Rom. 4:11; 15:28; 2 Cor. 1:22; Eph. 1:13; 4:30; Rev. 20:3)
Verb - Aorist Indicative Active - 3rd Person Singular
THE SYNONYMOUS WORDS
FOR
"KNOW", "KNOWLEDGE", ETC.
I. THE VERB
1. oida = to know (intuitively) without effort, to understand. No. i is subjective, while No. ii is objective.
2. ginosko = to know (by experience, or effort); to acquire knowledge, become acquainted with; hence, to come or get to know, learn, perceive. See Joh_1:48. 1Jn_5:20. Eph_5:5.
3. epi-ginosko . No. ii with epi = upon (Ap. 104. xiv); to know thereupon, to become thoroughly acquainted with; to know thoroughly and accurately, recognize. See 1Co_13:12.
4. pro-ginosko . No. ii with pro (Ap 104. xiv) = to get to know beforehand, to foreknow.
5. epistamai = to obtain, and thus have a knowledge of anything by proximity to it, or as the result of prolonged attention; in contrast with the process of getting to know it, or with a mere casual, dilettante acquaintance with it. See Act_15:7; Act_18:25; and see note on Act_19:15.
II. THE NOUN
1. gnosis = knowledge acquired by learning, effort, or experience. the result of No. ii above.
2. epignosis = precise or further knowledge, thorough acquaintance with; true knowledge.
3. sunesis = native insight, understanding, capacity to apprehend; used of reflective thought, while sophia (wisdom) is used of productive thought.
Did I answer your question @John146?
J.
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Yes, indeed, in eternity "past", he certainly knew all his elect personally and intimately and lovingly. And it it only to these that he gives the precious gift of the Holy Spirit who quickens us spiritually and raises us from our [spiritual] tombs so that we may believe in him with our heart. Conversely, there are other people (non-elect) whom He never knew in eternity (Mat 7:23).
But God does! If he chose to "befriend" his elect in eternity, then how could he not also freely choose to not "befriend" the non-elect? Consider carefully this passage, please, and it's logical implications:
Rom 9:14-15
14 What then shall we say? Is God unjust? Not at all! 15 For he says to Moses,
"I will have mercy on whom I have mercy,
and I will have compassion on whom I have compassion."
NIV
So, since God freely chooses, according to the counsel of his own will (Eph 1:11), who will be recipients of his mercy and compassion, then the opposite must also be true; that is to say, God must also freely and intentionally and deliberately determine who who he will pass over, i.e. on whom he will not have mercy and compassion. Very clearly, God does not universally bestow mercy and compassion on all, in terms of salvation, otherwise the entire world would be saved.
But God does! If he chose to "befriend" his elect in eternity, then how could he not also freely choose to not "befriend" the non-elect? Consider carefully this passage, please, and it's logical implications:
Rom 9:14-15
14 What then shall we say? Is God unjust? Not at all! 15 For he says to Moses,
"I will have mercy on whom I have mercy,
and I will have compassion on whom I have compassion."
NIV
So, since God freely chooses, according to the counsel of his own will (Eph 1:11), who will be recipients of his mercy and compassion, then the opposite must also be true; that is to say, God must also freely and intentionally and deliberately determine who who he will pass over, i.e. on whom he will not have mercy and compassion. Very clearly, God does not universally bestow mercy and compassion on all, in terms of salvation, otherwise the entire world would be saved.
Let's stick with scripture. The Lord knows who are his by his seal, the Holy Spirit that he has placed in those that believe.
Ephesians 1:
12 That we should be to the praise of his glory, who first trusted in Christ.
13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Ephesians 1:
12 That we should be to the praise of his glory, who first trusted in Christ.
13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Uh-what I post IS Scripture @John146 -or would you prefer this?
Eph 1:13 ἐν en|G1722|Prep|in ᾧ hō|G3739|RelPro-DMS|whom καὶ kai|G2532|Conj|also ὑμεῖς, hymeis|G4771|PPro-N2P|you, ἀκούσαντες akousantes|G191|V-APA-NMP|having heard τὸν ton|G3588|Art-AMS|the λόγον logon|G3056|N-AMS|word τῆς tēs|G3588|Art-GFS|- ἀληθείας, alētheias|G225|N-GFS|of truth, τὸ to|G3588|Art-ANS|the εὐαγγέλιον euangelion|G2098|N-ANS|gospel τῆς tēs|G3588|Art-GFS|of the σωτηρίας sōtērias|G4991|N-GFS|salvation ὑμῶν, hymōn|G4771|PPro-G2P|of you, ἐν en|G1722|Prep|in ᾧ hō|G3739|RelPro-DMS|whom καὶ kai|G2532|Conj|also πιστεύσαντες pisteusantes|G4100|V-APA-NMP|having believed, ἐσφραγίσθητε esphragisthēte|G4972|V-AIP-2P|you were sealed τῷ tō|G3588|Art-DNS|with the Πνεύματι Pneumati|G4151|N-DNS|Spirit τῆς tēs|G3588|Art-GFS|- ἐπαγγελίας epangelias|G1860|N-GFS|of promise τῷ tō|G3588|Art-DNS|- Ἁγίῳ, Hagiō|G40|Adj-DNS|Holy,
Eph 1:14 ὅ* ho|G3739|RelPro-NNS|who ἐστιν estin|G1510|V-PIA-3S|is ἀρραβὼν arrabōn|G728|N-NMS|[the] guarantee τῆς tēs|G3588|Art-GFS|of the κληρονομίας klēronomias|G2817|N-GFS|inheritance ἡμῶν, hēmōn|G1473|PPro-G1P|of us, εἰς eis|G1519|Prep|to ἀπολύτρωσιν apolytrōsin|G629|N-AFS|[the] redemption τῆς tēs|G3588|Art-GFS|of the περιποιήσεως, peripoiēseōs|G4047|N-GFS|acquired possession, εἰς eis|G1519|Prep|to ἔπαινον epainon|G1868|N-AMS|[the] praise τῆς tēs|G3588|Art-GFS|of the δόξης doxēs|G1391|N-GFS|glory αὐτοῦ. autou|G846|PPro-GM3S|of Him.
Now don't get worried-this makes perfect sense to me-WHEN were we sealed brother? Here-I'll assist you-V-AIP-2P<< What is this and can you parse it for me-just to see IF we are on the same page?
Thanks
Johann.
Eph 1:13 ἐν en|G1722|Prep|in ᾧ hō|G3739|RelPro-DMS|whom καὶ kai|G2532|Conj|also ὑμεῖς, hymeis|G4771|PPro-N2P|you, ἀκούσαντες akousantes|G191|V-APA-NMP|having heard τὸν ton|G3588|Art-AMS|the λόγον logon|G3056|N-AMS|word τῆς tēs|G3588|Art-GFS|- ἀληθείας, alētheias|G225|N-GFS|of truth, τὸ to|G3588|Art-ANS|the εὐαγγέλιον euangelion|G2098|N-ANS|gospel τῆς tēs|G3588|Art-GFS|of the σωτηρίας sōtērias|G4991|N-GFS|salvation ὑμῶν, hymōn|G4771|PPro-G2P|of you, ἐν en|G1722|Prep|in ᾧ hō|G3739|RelPro-DMS|whom καὶ kai|G2532|Conj|also πιστεύσαντες pisteusantes|G4100|V-APA-NMP|having believed, ἐσφραγίσθητε esphragisthēte|G4972|V-AIP-2P|you were sealed τῷ tō|G3588|Art-DNS|with the Πνεύματι Pneumati|G4151|N-DNS|Spirit τῆς tēs|G3588|Art-GFS|- ἐπαγγελίας epangelias|G1860|N-GFS|of promise τῷ tō|G3588|Art-DNS|- Ἁγίῳ, Hagiō|G40|Adj-DNS|Holy,
Eph 1:14 ὅ* ho|G3739|RelPro-NNS|who ἐστιν estin|G1510|V-PIA-3S|is ἀρραβὼν arrabōn|G728|N-NMS|[the] guarantee τῆς tēs|G3588|Art-GFS|of the κληρονομίας klēronomias|G2817|N-GFS|inheritance ἡμῶν, hēmōn|G1473|PPro-G1P|of us, εἰς eis|G1519|Prep|to ἀπολύτρωσιν apolytrōsin|G629|N-AFS|[the] redemption τῆς tēs|G3588|Art-GFS|of the περιποιήσεως, peripoiēseōs|G4047|N-GFS|acquired possession, εἰς eis|G1519|Prep|to ἔπαινον epainon|G1868|N-AMS|[the] praise τῆς tēs|G3588|Art-GFS|of the δόξης doxēs|G1391|N-GFS|glory αὐτοῦ. autou|G846|PPro-GM3S|of Him.
Now don't get worried-this makes perfect sense to me-WHEN were we sealed brother? Here-I'll assist you-V-AIP-2P<< What is this and can you parse it for me-just to see IF we are on the same page?
Thanks
Johann.
Think about that a second.
God is knitting us together in our mother's womb. Giving us all our physical and mental abilities, gifting us our Faith, KNOWING the end from the beginning, and who WILL choose Him, as He's creating us.
The argument that HE isn't the One who chooses us is patently silly.
God is knitting us together in our mother's womb. Giving us all our physical and mental abilities, gifting us our Faith, KNOWING the end from the beginning, and who WILL choose Him, as He's creating us.
The argument that HE isn't the One who chooses us is patently silly.
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Why can't it be both? What if we're all saved also because someone else merited God's favor-- that someone being the Son of God who always did his Fathers will perfectly?
Re your question: It depends. I know I do, and I think many other Christians I know also do. But certainly, some may not. Some may have a rather shallow view of salvation. I think to a very large extent, the difference between the two groups would be their understanding of sin. To the degree that a person rightly understands sin that will also reflect their understanding of God's grace and his love which motivated that grace.
Re your question: It depends. I know I do, and I think many other Christians I know also do. But certainly, some may not. Some may have a rather shallow view of salvation. I think to a very large extent, the difference between the two groups would be their understanding of sin. To the degree that a person rightly understands sin that will also reflect their understanding of God's grace and his love which motivated that grace.
Personally-I think there is a lot of confusion on the diverse Bible versions we use-I'll stick with the KJV, my primary Bible.
Act_17:29 So if we are God's children, we shouldn't think that the divine being is like gold, silver, or stone, or is an image carved by humans using their own imagination and skill.
KJV-
Act 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
Cognate with Theos , there are three other words to be noted :
1. Theotes , rendered "Deity", and used of Christ. Occurs only in Col_2:9, and has relation to the Godhead personally ; while
2. Theiotes , rendered "Deity" also, is Deity in the abstract . Occurs only in Rom_1:20.
3. Theios , rendered "Divine", and is used of Christ. Occurs only in 2Pe_1:3; 2Pe_1:4; and, with the Article, in Act_17:29, where it is rendered "Godhead". Gr. = that which [is] Divine.
II. I AM.
Used by Christ of Himself, in Joh_8:58. See note on Exo_3:14.
Just my 2 cents.
J.
Act_17:29 So if we are God's children, we shouldn't think that the divine being is like gold, silver, or stone, or is an image carved by humans using their own imagination and skill.
KJV-
Act 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
Cognate with Theos , there are three other words to be noted :
1. Theotes , rendered "Deity", and used of Christ. Occurs only in Col_2:9, and has relation to the Godhead personally ; while
2. Theiotes , rendered "Deity" also, is Deity in the abstract . Occurs only in Rom_1:20.
3. Theios , rendered "Divine", and is used of Christ. Occurs only in 2Pe_1:3; 2Pe_1:4; and, with the Article, in Act_17:29, where it is rendered "Godhead". Gr. = that which [is] Divine.
II. I AM.
Used by Christ of Himself, in Joh_8:58. See note on Exo_3:14.
Just my 2 cents.
J.