Data on John 1:1
- Thread starter Peterlag
- Start date
His own acts
Peterlag
Well-known member
You write like if I have no brain of my own and that is evil. There's nothing being plagiarized since I hold the same views as John and his partners and all of us enjoy that I post our views.
Peterlag
Well-known member
We experience a death to our old sin nature once we are baptized into Christ. It’s dead and gone because it does not exist anymore. We become totally new in our spirit when we are born again, and this is how our old nature has been completely changed. Our minds are similar to computers in the sense they can be programmed, and once programmed, they will continue to function as programmed until we reprogram them. And this is what Romans is talking about when it states we should renew our minds. Our old sin nature programmed our minds how to walk by the flesh when we were born in sin.
2 Corinthians 5:17
Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
It’s not in the process of becoming new because it’s already as pure and perfect as it can be.
1 Corinthians 6:17
But he that is joined unto the Lord is one spirit.
Ephesians 4:24
And that ye put on the new man,which after God is created in righteousness and true holiness.
1 John 4:17
Herein is our love made perfect,that we may have boldness in the day of judgment: because as he is, so are we in this world.
Romans 6:5-6
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
This is not something that has yet to happen or has to happen over and over. It’s a done deal because in our new, born-again spirit, we are dead to sin.And so our sin nature is dead and gone, but it left behind a body that has a carnal mind, and therefore it will still function as programmed until we reprogram it. It's what the New Testament calls the "renewed mind"when our lives are transformed by the process of reprogramming our thoughts.
Romans 12:2
And be not conformed to this world:but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
Therefore, victory in the Christian life is as simple as renewing our minds to who we are and what we have already received in Christ. It’s not the struggle of two natures inside of us. We will continue to struggle with sin if we see ourselves as old sinners saved by grace. And so it's also true we will manifest the change that took place in our new nature when we understand we are not old sinners saved by grace. Thus, we act like being part of the senses world when we see ourselves as being part of the senses world. We act like being part of the Christian world when we see ourselves as being part of Christ—i.e., in our born-again spirits.
I believe God gave us a new nature when we are born again and that this is what the apostle Paul taught. Then where did this idea come from that we are still sinners by nature, and that the spirit of Christ makes our flesh spiritual, but still alive to sin whereby we must with much effort, frustration, and failure be in a battle with our sin nature the rest of our lives? Who taught us that it's not the spirit that has become our new nature,but that after we received Christ within, we still have the old sin nature left as we live the rest of our lives trying to restrain it? If the apostle Paul taught that we do experience a death to our old sin nature once we are baptized into Christ, and that it’s dead and gone and therefore we are dead to sin? Then where did this idea come from that we are still alive to sin? Could it have come from these guys...
The concept of the original sin was first alluded to in the second century by Irenaeus, (Bishop of Lyon) who was working for the Catholics and not for the apostle Paul. Some two hundred years later another church father who went by the name of Augustine, (Bishop of Hippo)whose writings shaped and developed the doctrine of sin as he considered that humanity shared in Adam's sin. Augustine's formulation of the original sin after the year of 412 was popular among protestant reformers such as Martin Luther and John Calvin, who equated the original sin with a hurtful desire meaning that it persisted even after baptism and therefore completely destroyed the freedom to do good. At first Augustine, said that free will was weakened, but not destroyed by the original sin. But after the year of 412 this concept changed to a loss of free will except to sin, and it's this Augustine's concept that influenced the development of the western church and western philosophy and indirectly all of western Christianity.
Peterlag
Well-known member
I teach Jesus is the son of God, The Messiah to Israel and then later to the Christian. He's the resurrected (the first born out from among the dead) Christ that God made both Lord and Christ. Thus, he is the anointed One... And so my point is after all this that I say over and over there are still a few on here who accuse me of referring to Jesus as just a man or as they like to say a mere man. The following is a quote from my book and I have to mention my book so @praise_yeshua will not say it can't be true because someone else wrote it.
Acts 4:27
For of a truth against the holy child Jesus, whom thou hast anointed,
Acts 10:38
How God anointed Jesus of Nazareth with the Holy Ghost and with power:
Prophets, Priests, and Kings were anointed before they assumed office that signified royal competence. Anointing was a means of investing someone with power, such as the anointment of King Solomon to signify divine sanctification and approval. Aaron was the first to be anointed for the priesthood, and the High Priest was often called the anointed Priest. The prophet Elijah was anointed and received the command to anoint Elisha. The character of the anointment gave the King the privilege of becoming the Lord’s anointed, that signified he was to serve God and reign in God’s stead over the people. The right to anoint the King was executed by the Prophet, and then later in time, only the High Priest had the right to anoint the King.
The title “the Lord’s anointed” was later shortened to “anointed.” The Hebrew, in the Aramaic form uses the word “messiah.” The Greeks translated “messiah” into the Greek as “Christ.” Jesus was anointed as Prophet, Priest, and King to signify the fulfillment of the promised messiah. Jesus was also anointed by God with the holy spirit and with power (Acts 10:38).
Peterlag
Well-known member
Romans 6
How shall we, that are dead to sin, live any longer therein?
our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
For he that is dead is freed from sin.
he died unto sin once: but in that he liveth, he liveth unto God.
Likewise reckon ye also yourselves to be dead indeed unto sin,
For sin shall not have dominion over you: for ye are not under the law,
Being then made free from sin, ye became the servants of righteousness.
being made free from sin, and become servants to God,
1 John 3 & 5
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
Whosoever is born of God doth not commit sin, for his seed remaineth in him: and he cannot sin, because he is born of God.
We know that whosoever is born of God sinneth not.
Johann
Well-known member
I can explore this further using the Scriptures, including those you haven't mentioned. Before I do, though, I’d like to ask: do you believe in sinless perfection as something that can be fully attained in this life?
J.
praise_yeshua
Well-known member
John who?
An associate of his not the apostle
praise_yeshua
Well-known member
I see that now. I researched him earlier in "Peter's visit here". Didn't make the connection. I stated a thread on the REV edition on the "The Bible" forum.
I saw it
It makes the Word God then absurdly calls him an it
1In the beginning was the word, and the word was with God, and what God was the word was.a
2This word was in the beginning with God.
3Everything came to be through it, and apart from it nothing came to be that has come to be.
LOL
John 1:1 wasn't bad, but then they spoiled it with verse 3
civic
Well-known member
Are you saying you haven’t committed a single sin in over a year ? Yes or no
Peterlag
Well-known member
The yes or no does not work for me because sin is for those who walk in their flesh. I do not sin when I'm in him because there's no sin in him. And this is why Galatians 5:16 says
...Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
Peterlag
Well-known member
Jesus is not God which is why there's no teaching on it anywhere in the Bible. Bits and pieces of words and half verses scattered all over the Bible are not a teaching. A teaching would be a couple of paragraphs or a chapter or two and there's nothing like that anywhere in the entire Bible.
Peterlag
Well-known member
I don't know what sinless perfection means. I read no Scripture that says... Whosoever abideth in him has perfection or sinless perfection. And it's the abideth in him I'm concerned with. I read Whosoever abideth in him sinneth not: And it's the "in him" that is not understood. I wrote more on this concerning Galatians 2:20 when I penned...
I live by the faith of the Son of God...
If Paul in Galatians 2:20 says he's crucified in the flesh. But he still lives, but not him, but Christ. Then I gotta think he's referring to the Christ within. The new nature. And that is the spirit of Christ, which we can shorten to spirit. Then it's the faith from the spirit. Well, one of the operations or manifestations of the spirit is faith.
I also wrote...
I now spend much of my time right inside the spirit as close as I can get right in their face. The Greek word menō translated "abide" often deals with being in him, which I'm very concerned about when it comes to walking in Christ, which I believe is the same as walking in the spirit. To be in him or to abide in him deals with remaining or continuing to be present. To dwell, live, and be within him to the end that we are operative in him by his divine influence and energy. My first red flag that started me looking into how to do this was when I realized it's the Catholics that teach we are sinners. They teach us to look at ourselves and our sin. I teach that we should look at Christ and to walk in his spirit.
Johann
Well-known member
I get it-what about this?
1 John 1:8-10
"If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us."
Greek Grammar: The present active indicative "ἔχομεν" (echomen, "we have") in verse 8 shows an ongoing state, implying that even believers continue to have a struggle with sin. In verse 10, "ἡμαρτήκαμεν" (hēmartēkamen, "we have sinned") is in the perfect tense, indicating a past act with present implications—acknowledging that sin has an ongoing effect on the believer's life.
2. James 3:2
"For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body."
Greek Grammar: The verb "πταίομεν" (ptaïomen, "we stumble") is in the present active indicative, implying a continuous possibility of stumbling or sinning. James includes himself ("we all"), emphasizing that even believers are subject to sin in their conduct.
3. Romans 7:15-20
"For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do... Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me."
Greek Grammar: The use of present tense verbs like "ποιῶ" (poiō, "I do") highlights Paul's continuous struggle with sin. This grammatical choice emphasizes that sin remains a powerful force, even within believers, showing an ongoing internal conflict.
4. Galatians 6:1
"Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted."
Greek Grammar: "Προλημφθῇ" (prolemphthei, "overtaken") is an aorist passive subjunctive, denoting a single event where one falls into sin. The subjunctive here points to the potential of any believer succumbing to sin, highlighting vulnerability among even the spiritual.
5. 1 Corinthians 10:12
"Therefore let him who thinks he stands take heed lest he fall."
Greek Grammar: The subjunctive "πέσῃ" (pesei, "fall") indicates a potential action, warning believers that falling into sin is always a possibility. This warning applies to all believers, suggesting ongoing vigilance against sin.
6. Hebrews 12:1
"...let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us."
Greek Grammar: The noun "ἁμαρτίαν" (hamartian, "sin") in the accusative singular is modified by the adjective "εὐπερίστατον" (eupeistaton, "easily ensnaring"), indicating a characteristic of sin to cling to believers persistently. The grammar implies an ongoing need to set aside sin as it entangles the believer's walk.
7. 1 Corinthians 5:1-2
"It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife! And you are puffed up, and have not rather mourned..."
Greek Grammar: Here, the verb "ἀκούεται" (akouetai, "it is reported") is in the present passive indicative, suggesting that this sinful situation is ongoing within the church. The rebuke shows that believers can still fall into grievous sins, underscoring the need for repentance and correction.
8. Ephesians 4:26-27
"Be angry, and do not sin": do not let the sun go down on your wrath, nor give place to the devil."
Greek Grammar: The imperative "μὴ ἁμαρτάνετε" (mē hamartanete, "do not sin") uses the present active imperative, emphasizing a command to avoid sinning continuously. This implies that believers may become angry but must guard against sinning in that state.
9. 1 Timothy 5:20
"Those who are sinning rebuke in the presence of all, that the rest also may fear."
Greek Grammar: "Ἁμαρτάνοντας" (hamartanontas, "those who are sinning") is a present active participle, indicating an ongoing action. It shows that even among leaders or church members, there is a present risk of sin, warranting correction.
10. 1 John 2:1
"My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous."
Greek Grammar: The aorist subjunctive "ἁμάρτῃ" (hamartē, "may sin") conveys a hypothetical situation, suggesting the possibility of a single instance of sin. However, it’s paired with the assurance of advocacy in Jesus, showing that sin may still occur for believers despite the admonition against it.
Each of these passages uses specific Greek grammar to emphasize the potential, persistence, and reality of sin among believers. Verbs in the present tense and participles emphasize ongoing susceptibility, while subjunctive and imperative forms address both warnings and hypothetical situations, indicating that sin remains a challenge even after one’s conversion.
I’m not trying to put you on the spot here, and I’m not looking for this to be reasoned away either. I can give you plenty of other examples in context if you’re interested. @Peterlag, we’re just having an open conversation, aiming to rightly divide the Scriptures together.
J.
civic
Well-known member
Peterlag
Well-known member
Again with the yes or no. Defense attorneys do this so the folks cannot explain. The Bible says I don't sin in him. Here's the verse...
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
