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Post by Jesse Morrell on Jan 8, 2008 20:48:04 GMT -5
Mat 26:28 "For this is my blood of the new testament, which is shed for many for the REMISSION of sins."
Heb 9:22 "without the shedding of blood is no REMISSION", but when there is a blood atonement there can be remission of sins.
REMISSION:
In the Greek
Thayer Definition: 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
According to Webster:
REMISSION:
1 : the act or process of remitting 2 : a state or period during which something is remitted
REMIT:
1 a : to lay aside (a mood or disposition) partly or wholly b : to desist from (an activity) c : to let (as attention or diligence) slacken : RELAX
2 a : to release from the guilt or penalty of *remit sins* b : to refrain from exacting *remit a tax* c : to cancel or refrain from inflicting *remit the penalty* d : to give relief from (suffering)
3 : to submit or refer for consideration, judgment, decision, or action; specifically : REMAND
4 : to restore or consign to a former status or condition
5 : POSTPONE, DEFER
REMAND:
To send back (a case) to another court or agency for further action
THE BLOOD ATONEMENT BRINGS REMISSION OF SINS
Through Christ’s obedience of shedding His blood (Php 2:8) as an alternative, replacement, or substitute for our punishment of "eternal destruction" (2Thesselonians 1:9), the free gift of reconciliation is offered unto all men unto justification of life.
Because Christ has shed His blood, our punishment of hellfire can be remitted or set aside (Hebrews 9:22), our debt can be pardoned (Matthew 6:12; 18:27; Luke 7:42), and we can have an eternal relationship with God.
When blood shed substitutes our penalty of hell, our sins can be forgiven instead of punished (Acts 5:31, Eph 1:7, Col 1:14), God’s wrath can pass over instead of being poured out (Exodus 12:13, 1Cor 5:7).
Forgiveness of sins is when the penalty of sins is dispensed with (2Chron 32:26, Numbers 16:46-48, Ps 78:38, Micah 7:18-19, Jonah 3:9-10). Because of Christ, God can remand our punishment instead of demand our punishment.
Through Christ, men can be justified (that is, reckoned righteous and not have their past sins accounted against them (Romans 4:6-9)), which is the same thing as saying they can be forgiven or pardoned, so they can enter into the spiritual life of knowing God (John 17:3). When men, from their heart, turn from their sin and trust in Christ, God will set aside their punishment “for Christ’s sake” (Eph 4:32).
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Post by Kerrigan on Jan 8, 2008 23:55:26 GMT -5
AMEN and AMEN!
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Post by John McGlone on Jan 9, 2008 0:43:37 GMT -5
When sin is remitted can it be undone?
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Post by Steve Noel on Jan 9, 2008 9:35:25 GMT -5
Jesse,
If I stand before a judge for stealing $10,000.00 from you and someone else comes and pays you back or takes my punishment does that release me from guilt? Does it release you from needing to forgive me? Isn't sin also a personal offense? Cannot punishment be given to a substitute and forgiveness be offered to the criminal? Is it really one or the other? Just some questions to chew on.
Steve
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Post by Jesse Morrell on Jan 9, 2008 10:26:55 GMT -5
Here is a very thorough examination of the Hebrew and Greek words for forgiveness:
OLD TESTAMENT WORDS
1. Words from a primitive root where "the primary idea seems to be that of lightness, lifting up," thus embodying the idea of pardon or readiness to forgive.
a. To pardon (saw-lakh', 5545): To forgive, to spare: Ex. 34:9; Lev. 4:20, 26, etc. 19:22; Nu.14:19-20; 15:25-26; 30:5, 8, 12; I Kgs. 8:30, 34, 36, 39, 50 (II Chr. 6:21-39); II Chr. 7:14;Ps. 25:11; 103:3; Is. 55:7 (multiply to pardon); Jer. 31:34; 33:8; 36:3; Dan. 9:19; Amos7:2.
b. Ready to forgive (sal-lawkh', 5546): Placable (disposed to forgive) or forgiving: Ps. 86:5 (only here).
c. Pardon (sel-ee-khaw', 5547): Forgiveness: Neh. 9:17 (a God of pardons); Ps. 130:4; Dan. 9:9-10 (forgiveness).
2. To blot out (maw-khaw', 4229): To wipe off or away, to abolish, from a primitive root meaning to stroke or rub over, thus by implication to erase: Ex. 32:32-33 (Moses); Neh. 4:5; Ps. 51:1, 3, 9, 11; Is. 43:25; 44:22; Jer. 18:23.
3. To clear (the guilty) (naw-kaw', 5352): To acquit, to leave unpunished, or be free from punishment, to be blameless, to be pure, to pardon. The word properly means to purge, from a primitive root to be or make clean (literally or figuratively): Ex. 20:7; 34:7; Nu. 14:18; I Kgs. 2:9; Neh. 1:3; Ps. 19:12-13; Jer. 30:11; 46:28; Joel 4:21.
4. To be pleased (raw-tsaw', 7521): To be pleased with, to be pleased to deliver or pardon, to satisfy a debt, be acceptable, pardon; to receive graciously the sacrifices and prayers of men; the primitive root meaning, to be pleased with, to be delighted in any person or thing: Job 33:26; Ps.sa40:13; 51:18; Is. 40:2; Eze. 20:40.
5. To bear (naw-saw', 5375): To take up, to lift up, thus to bear any one's sin, to expiate or make atonement for sin (as a priest), to pardon sin, used of human forgiveness as well as Divine: Ge. 50:17; Ex. 10:17; 32:32; Le. 10:17; Nu. 14:19; Josh. 24:19; I Sam. 25:28; Job 7:21; Ps. 25:18; 32:1, 5; 85:3; Is. 2:9; 33:24; 53:12;
6. To forgive, to make an atonement (kaw-far', 3722): This verb is frequently used with reference to the Old Testament sacrifices, as in Ex. 30:10, 15-16; Le. 16:16; 17:11. It properly means to cover, and is used in its physical sense in Ge. 6:14 (the covering with pitch). Its use for forgiveness or the pardon of sins thus conveys the idea in a figurative sense of covering sins, or removing the guilt of sin through an atoning sacrifice. It appears to include the idea of purging or cleansing away of sin as it is forgiven: De. 21:8 (be merciful); II Chr. 30:18 (pardon); Ps. 65:4 (thou shalt purge them away); 78:38 (forgave); 79:9 (purge away) Is. 6:7 (purged); Jer. 18:23 (forgive).
7. Miscellaneous expressions of God's mercy: Is. 38:17 ("behind thy back"); Jer. 31:34; ("remember... no more"); Micah 7:19 ("the depths of the sea").
HOW DOES THE NEW TESTAMENT DESCRIBE THE FORGIVENESS OF SINS?
1. The most common words for forgiveness or pardon are a combination of two Greek words: apó, meaning from, and íemi, meaning to send, an intensive form of imí, to go. Thus the basic idea is to send from or away from one's self. The use of these words in speaking of sin is thus properly the letting them go, as if they had not been committed.
a. To forgive (aphíeemi, 863): To pardon, to remit, to send forth or away, to let go, to give up, as a debt by not demanding it, to disregard, to cancel, to dismiss. The word is used very frequently, particularly in the Gospels, such as follows: Mt. 6:12, 14, 15; 9:2, 5, 6 (Mk. 2:5-10; Lk. 5:20-24); 12:31-32 (Mk. 3:28-30); 18:21, 27, 32, 35; Mk. 4:12; 11:25-26; Lk. 7:47-49; 11:4; 12:10; 17:3-4; 23:34; Jn. 20:23; Acts 8:22; Ro. 4:7; Jas. 5:15; I Jn. 1:9; 2:12.
b. Forgiveness (áphesis, 859): Remission, pardon; release, as from bondage or imprisonment; cancellation of an obligation, a punishment or guilt; remission of a penalty; a putting away, completely and unreservedly: Mt. 26:28; Mk. 1:4; 3:29; Lk. 1:77; 3:3; 4:18- 19; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18; Ep. 1:7; Col. 1:14; He. 9:22; 10:18.
2. Common words involving the idea of loosing, applied to the forgiveness of sins.
a. To loose (lúo, 3089): To loose any person or thing tied or fastened, to loose one bound, untie bonds or fetters, set free: Mt. 16:19; 18:18; Lk. 13:16; Jn. 11:44 (physically of Lazarus); Acts 2:24; 22:30; Re. 1:5.
b. To loose from (apolúo, 630): To release from a tie or burden, to dismiss or send away, to sever by loosing, undo, to free fully, to set at liberty. This verb is the same as the preceding, except that apó, which means from or away from, is prefixed thereto. This emphasizes the idea of separation or full acquittal. There are two passages using this common word in relation to sin, the first of which likens sin to a debt and reveals most forcefully the great compassion of the Father: Mt. 18:27; Lk. 6:37.
3. Words involving the idea of joy and gladness in the bestowal of special favors or mercy, a most revealing description of the inner disposition of the Godhead. The words are derived from a primitive verb meaning to be cheerful, calmly happy, or well off.
a. To rejoice (kaíro, 5463): To be glad: Mt. 5:12 (of Christians); 18:13 (parable of the lost sheep indicating the Father's joy); Lk. 15:5, 32 (over the lost son).
b. Grace (káris, 5485): Graciousness, favor, good will, loving-kindness, the idea of a kindness which bestows upon one what he has not deserved: Jn. 1:14 ("full of grace and truth"), 17; Acts 11:23; 13:43; 14:26; 15:11; 18:27; 20:24, 32; Ro. 1:7; 3:24; 5:2; 6:14-15; 11:6; Ep. 2:5, 7, 8; 3:2; Tit. 2:11; 3:7; He. 2:9; 4:16.
c. To bestow grace (karitóo, 5487): To favor, visit with favor, to make an object of favor, pursue with grace, honor with blessings: Occurs only in Lk. 1:28 (concerning Mary) and Ep. 1:6 (literally "hath graced us in the beloved").
d. To forgive graciously (karízomai, 5483): To do something pleasant or agreeable to one to show one's self gracious, kind, or benevolent; to do a favor to, to give freely or graciously as a favor, to pardon. The word is peculiarly Pauline as expressing his concept of the graciousness of God's pardon: Lk. 7:42, 43; Ro. 8:32; I Co. 2:12; Ep. 4:32; Col. 2:13; 3:13.
e. Free gift (kárisma, 5486): A gift freely and graciously given; a favor bestowed which one receives without any merit of his own; a Divine gratuity or deliverance: Ro. 5:15-16; 6:23.
4. Passing over (páresis, 3929): A letting pass, a letting go unpunished, a suspension of the penalty, a putting aside. Only in Ro. 3:25, where it refers to the incompleteness of salvation before the actual accomplishment of the atonement of Christ as far as the moral government of God was concerned. There was no worthy protective measure against disobedience when sins were forgiven, since animal sacrifices could only be a type (He. 10:4). The word comes from paríemai, composed of pará, beside, and íema, to send; thus to let pass beside, let fall beside, to relax (only in He. 12:12).
5. To blot out (exalípho, 1813): To obliterate, erase, wipe out or away, to smear out: Acts 3:19; Col. 2:14; Re. 3:5 (of names); 7:17 (of tears); 21:4.
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Post by Jesse Morrell on Jan 9, 2008 10:35:55 GMT -5
Though sin, once it is committed, can never itself be undone. It is forever written in the history of the past. That is why our decisions are so important, because once they are done they cannot be undone.
However, when the remission of sins, or when they are remitted, it means that God will "let them go as if they had never been committed" or that God will pass over them.
----------------------
I just re-read your question and I think you were asking, "If a debt is pardoned an the debt be later reinstated?"
If that was your question, then the answer is yes. We see this in Matthew 18 with the parable of the unforgiving servant. The master of the house pardoned his unpaid debt, but later reinstated the debt and required the payment of it.
Pardon debts can be later reinstated if there were conditions to the pardon. If those conditions to the pardon are later not fulfilled, the debt can be properly reinstated.
So when we become Christians, God pardons our debt upon condition of blood shed, repentance, faith, and ultimately perseverence. But we must work out our salvation with fear and trembling and persevere unto the end because God is still able to reinstate our debt and require the full payment of it - eternal hell fire, if the conditions of our pardon are not upheld.
1. A person who sins is forever "guilty" in the strictest sense, but they can be pardoned, forgiven, and treated as if they were not guilty, they can be treated as if they were righteous.
2. God not only releases the sinner or forgives the sinner, but God also forgives the sin. The bible emphasis "the forgiveness of sins" or the "remission of sins" not merely the release of the sinner. And the bible describes the pardon of debt, not merely the release of the debtor.
But if God required the punishment of every sin then God would not forgive any sin. If God required the payment of every debt then God would not pardon any debt. But the bible says God both forgives the sin and pardons the debt.
3. If punishment is given to a substitute, and forgiveness is offered to the criminal, there is still no actual forgiveness of the crime. If God gave the punishment for sin to another, but released the sinner, then God does not forgive sin, there would be no actual remission of sins.
4. Again, sins are either punished or forgiven. Debt is either pardoned or paid.
5. The suffering of Christ substitute the punishment of sinners. The punishment that we deserve is eternal hell fire, but Christ suffered on the cross to substitute our punishment. Now that an atonement (blood shed) has been made, our punishment (hell fire) can be dispensed with. The atonement is an alternative to our punishment. When an atonement is made, the punishment can be avoided.
When an atonement is made, our sins can be forgiven, our debt can be pardoned, our punishment can be set aside.
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Post by Josh Parsley on Jan 9, 2008 10:46:30 GMT -5
When sin is remitted can it be undone? These verses come to mind. Mat 18:23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. Mat 18:24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. Mat 18:25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. Mat 18:26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Mat 18:27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. Mat 18:28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took [him] by the throat, saying, Pay me that thou owest. Mat 18:29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. Mat 18:30 And he would not: but went and cast him into prison, till he should pay the debt. Mat 18:31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. Mat 18:35 So likewise shall my heavenly Father do also unto you, [/u] if ye from your hearts forgive not every one his brother their trespasses.[/blockquote]
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Post by Jesse Morrell on Jan 15, 2008 18:07:59 GMT -5
So it seems pretty clear that Jesus died for the forgiveness of sins, that is, Jesus made an atonement so that our punishment can be set aside, so that our penalty can be remitted, so that God can passover our sins or let them go as if they had no been committed.
So when the bible says that Jesus died for our sins, that means that Jesus made an atonement for the purpose of making the forgiveness of sins possible.
Jesus died for our sins, not that Jesus took the penalty of our sins, but that Jesus made it possible for God to set aside our punishment of hell fire.
This is a good article:
IN WHAT SENSE DID CHRIST DIE "FOR" US, OR "FOR" OUR SINS? By Dennis Carroll
Scriptures Regarding the use of "FOR" as it applies to the ATONEMENT.
CHRIST DID NOT DIE INSTEAD OF US DYING. HE DID NOT DIE IN OUR PLACE OR IN OUR STEAD. BY THIS I MEAN; HE WAS NOT PUT WHERE WE SHOULD HAVE DIED, AND DID NOT SUFFER OR EXPERIENCE THE DEATH WE DESERVE. Scriptures reveal that HIS DEATH was FOR OUR BENEFIT and FOR OUR SAKE, NOT THE SUFFERING OF OUR DEATH. The Sinner deserves much more than being hung on a cross. For more detailed treatment of the death of Jesus, see the WORKS ON THE ATONEMENT at this site.
The two major words in the Greek New Testament translated "FOR" are ANTI and HUPER.
ANTI means "instead of" or "in the place of". The word HUPER is translated
in behalf of, for the sake of, for the benefit of
and is translated FOR in the New Testament. Whenever the death and atonement of Christ are described in the New Testament as "for" us, the word HUPER is used which means in behalf of, for the sake of, for the benefit of.
As you read these general scriptures, you will see how the word HUPER is used and translated "FOR". Below the general scriptures, you will see the use of the word HUPER translated "FOR" in those scriptures that described the death and atonement of Jesus.
SUGGESTED TEST: Where the word FOR is found, insert "INSTEAD OF" or "IN THE PLACE OF" (the meaning of ANTI, the other word translated FOR)as the translation of the word FOR, and see how awkward or without meaning the verse is.
HERE ARE SOME GENERAL scriptures where this word (HUPER) is found:
"And for (in behalf of, for the sake of, for the benefit of) their sakes(correct translation) I sanctify Myself, that they themselves also may be sanctified in truth." John 17:19
Then Paul took the men, and the next day, purifying himself along with them, went into the temple, giving notice of the completion of the days of purification, until the sacrifice was offered for (in behalf of, for the sake of, for the benefit of) each one of them. Acts 21:26
Just as you learned it from Epaphras, our beloved fellow bond-servant, who is a faithful servant of Christ on our behalf. Col. 1:7
Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for (in behalf of, for the sake of, for the benefit of) you in his prayers, that you may stand perfect and fully assured in all the will of God. Col. 4;12
Where Jesus has entered as a forerunner for (in behalf of, for the sake of, for the benefit of) us, having become a high priest forever according to the order of Melchizedek. Heb. 6:20
NEW TESTAMENT SCRIPTURES THAT CONTAIN THE WORD HUPER TRANSLATED "FOR" THAT DESCRIBE THE MEANING OF THE DEATH AND ATONEMENT OF JESUS
And when He had taken some bread and given thanks, He broke it, and gave it to them, saying "This is My body which is given for (in behalf of, for the sake of, for the benefit of) you; do this in remembrance of Me." And in the same way He took the cup after they had eaten, saying, "This cup which is poured out for (in behalf of, for the sake of, for the benefit of) you is the new covenant in My blood." Luke 22:19, 20
"I am the living bread that came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread also which I shall give for (in behalf of, for the sake of) the life of the world is My flesh." John 6:51
"I am the good shepherd; the good shepherd lays down His life for (in behalf of, for the sake of, for the benefit of) the sheep. John 10:11 (see John 10:15 also)
"Greater love has no one than this, that one lay down his life for (in behalf of, for the sake of, for the benefit of) his friends. John 15:13
For while we were still helpless, at the right time Christ died for (in behalf of, for the sake of, for the benefit of) the ungodly. Romans 5:6
But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for (in behalf of, for the sake of, for the benefit of) us. Romans 5:8
He who did not spare His own Son, but delivered Him up for (in behalf of, for the sake of, for the benefit of) us all, how will He not also with Him freely give us all things? Romans 8:32
For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for (in behalf of, for the sake of, for the benefit of) whom Christ died. Romans 14:15
Has Christ been divided? Paul was not crucified for (in behalf of, for the sake of, for the benefit of) you, was he? Or were you baptized in the name of Paul? 1 Cor. 1:13
For I delivered to you as of first importance what I also received, that Christ died for (in behalf of, for the sake of, for the benefit of) our sins according to the Scriptures. 1 Cor. 15:3
For the love of Christ controls us, having concluded this, that one died for (in behalf of, for the sake of, for the benefit of) all, therefore all died; and He died for (in behalf of, for the sake of, for the benefit of) all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf. 2 Cor. 5:14, 15
He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him. 2 Cor. 5:21
Who gave Himself for (in behalf of, for the sake of, for the benefit of) our sins, that He might deliver us out of this present evil age, according to the will of our God and Father. Gal. 1:4
I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for (in behalf of, for the sake of, for the benefit of) me. Gal. 2:20
Christ redeemed us from the curse of the Law, having become a curse for (in behalf of, for the sake of, for the benefit of) us--for it is written, "Cursed is everyone who hangs on a tree." Gal. 3:13
And walk in love, just as Christ also loved you, and gave Himself up for (in behalf of, for the sake of, for the benefit of) us, an offering and a sacrifice to God as a fragrant aroma. Eph. 5:2
Husbands, love your wives, just as Christ also loved the church and gave Himself up for (in behalf of, for the sake of, for the benefit of) her. Eph. 5:25
For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for (in behalf of, for the sake of, for the benefit of) us, that whether we are awake or asleep, we may live together with Him. 1 Thess. 5:9-10
For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for (in behalf of, for the sake of, for the benefit of) all, the testimony borne at the proper time. 1 Tim. 2:6
Looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus; who gave Himself for (in behalf of, for the sake of, for the benefit of) us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds. Titus 2:14
But we do see Him who has been made for a little while lower than the angels, namely Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for (in behalf of, for the sake of, for the benefit of) everyone. Heb. 2:9
For you have been called for this purpose, since Christ also suffered for (in behalf of, for the sake of, for the benefit of) you, leaving you an example for you to follow in His steps. 1 Peter 2:21
For Christ also died for sins once for all, the just for (in behalf of, for the sake of, for the benefit of) the unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit. 1 Peter 3:18
Forasmuch then as Christ hath suffered for (in behalf of, for the sake of, for the benefit of) us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin. 1 Peter 4:1We know love by this, that He laid down His life for (in behalf of, for the sake of, for the benefit of) us; and we ought to lay down our lives for the brethren. 1 John 3:16
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Post by Jesse Morrell on Jan 20, 2008 19:07:33 GMT -5
The law required either a blood atonement or the punishment of eternal hell fire. But once an atonement of blood is made, our punishment of hell can be set aside.
Because of Christ, “mercy rejoices against judgment” Jas 2:13. Mercy is when judgment is set aside.
The blood atonement was designed to "declare his righteousness" (Rom 3:25) so that God could be "just" (Rom 3:26) in the "remission of sins that are past" (Rom 3:25) that is, so God could justly remit the penalty of our sins.
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Post by pete777 on Jan 23, 2008 20:44:41 GMT -5
Praise Jesus! The only sins that are forgiven are the ones that are overcome! Otherwise you are still living in those sins! Meaning you are still choosing to acccept the power of Satan, and reject the power of Jesus Christ! Here is some Bible for that statement: Rom 6:13-15 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. KJV So clearly grace is God's power to keep us from sin!!! If we choose to sin we are not under grace, but under the condemnation of the law, which is death! Abiding in death is the CHOICE of the sinful act! Justification is the CHOICE of receiving the sustaining power of the Holy Spirit to walk with Christ! Rom 1:16-17 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. The power of God is to save us from committing known sins! 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. KJV We access the sustaining power to be kept from falling, by faith! Faith opens the door of heaven to grace, which is God's gift of power to overcome the enemy (Satan) in the strength that God provides through the gospel, made available because of the sacrifice of Jesus Christ! Eph 2:8 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: KJV The gift of God's grace allows the "Born again" believer to experience the power of the gospel, and to overcome the TEMPTATIONS of the wicked serpent (the tempter). We need this power because we are "FALLEN AND CAN'T GET UP WITHOUT THE HELP OF JESUS CHRIST!" Jude 24 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,KJV IS EVERYBODY OVERCOMING THE SIN IN THEIR LIFE BY THE POWER OF JESUS CHRIST? I am Praying for you! Pete
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Post by Jesse Morrell on Feb 4, 2008 14:01:29 GMT -5
The word "remission" is "aphesis" and it means that God let's our sins go as if they had not been committed, God let's our sins go unpunished. It means that God remits the penalty of our sins instead of demand the penalty of our sin, when God pardons our debt instead of requiring the payment of our debt.
Total KJV Occurrences of "aphesis": 17
- remission, 9 occurrences: Mat_26:28, Mar_1:4, Luk_1:77, Luk_3:3, Luk_24:47, Act_2:38, Act_10:43, Heb_9:22, Heb_10:18
- forgiveness, 6 occurrences: Mar_3:29, Act_5:31, Act_13:38, Act_26:18, Eph_1:7, Col_1:14
- deliverance, 1 occurrences: Luk_4:18
- liberty, 1 occurrences: Luk_4:18 (2)
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Post by Jesse Morrell on Feb 4, 2008 16:25:01 GMT -5
"Imputed righteousness", "forgiveness" or "remission", and "justification" are all essentially the same thing.
Imputed righteousness is when God considers us righteous and treats us as if we had never sinned.
Forgiveness or remission of sins is when God set's aside our punishment and lets our sins go unpunished, when God pardons our unpaid debt.
And justification or to justify is when our case is acquitted or when our crimes are pardoned.
When God justifies a person, it means that God forgives their sins by remitting their penalty and He imputes (considers) them as righteous individuals.
The term "justification" is "dikaiōsis" and Strong's says it means "acquittal (for Christ’s sake): - justification."
The term "justify" is "dikaioō" and it means "to render (that is, show or regard as) just or innocent: - free, justify (-ier), be righteous."
So to justify is to impute a person as righteous, that is, justification is when God considers us righteous, when God forgives us of our past and treats us as righteous individuals. A person is justified when God reckons them as righteous for Christ's sake.
The Greek word "dikaioō" is used in the KJV 40 times:
- justified, 31 Mat_11:19, Mat_12:37, Luk_7:29, Luk_7:35, Luk_18:14, Act_13:39 (2), Rom_2:13, Rom_3:4, Rom_3:20, Rom_3:24, Rom_3:28, Rom_4:2, Rom_5:1, Rom_5:9, Rom_8:30 (2), 1Co_4:4, 1Co_6:11, Gal_2:16-17 (4), Gal_3:11, Gal_3:24, Gal_5:4, 1Ti_3:16, Tit_3:7, Jam_2:21, Jam_2:24-25 (2)
- justify, 4 Luk_10:29, Luk_16:15, Rom_3:30, Gal_3:8
- justifieth, 2 Rom_4:5, Rom_8:33
- freed, 1 Rom_6:7
- justifier, 1 Rom_3:26
- righteous, 1 Rev_22:11
So imputed righteousness, remission or forgiveness, and justification are the same thing. When God justifies a person, it means that God forgives their sins by remitting their penalty and He imputes (considers) them as righteous individuals.
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