The Truth About Rosary Beads ?

[Gabbylittleangel]

If there is an unforgiveable sin, does that mean that Jesus's death does not save us from ALL sin?

I tend to agree with MacArthur, that the only time one can commit the 'unforgiveable sin' is when one sees the work of the Holy Spirit and attributes it to the work of Satan. As I have heard it taught, it can only occurs during the First and Second Advent of Christ.

aLone, the unforgiveable sin is to not get saved. (Rejecting the Holy Spirit when He tries to bring you to Jesus) When I get time I will look up the Scriptures that connect the dots.

 

[William Putnam]

Re: reply

Boy, a lot of comments here. Briefly, what is this sin unto death? I believe it is the unpardonable sin. The Bible is saying not to even pray for a person who has committed this sin. However there is no way we could know whether a person has committed this sin. The only way one could know is if Jesus tells us. So what do we do? We look at scripture to find some answers. We have Hebrews 6:4-6 and Hebrews 10:26-29. I believe Hebrews 6:4-6 give us the conditionns that have to be met in order to commit this sin. Then Hebrews 10:26-29 tells us how we do it after meeting the conditions. Therefore, I do believe it is possible, but unlikely to lose one's salvation. How can one do it? To me it is obvious that one must knowingly, publically deny Jesus Christ after one is saved.

Again, what of the sins spoken of in the Ten Commandments? Can I commit murder, adultary, etc, and still be saved if I do not have remorse for these sins and ask God for forgiveness of them?

I absolutely disagree with William because it just doesn't make sense. Our sins are under the blood of Jesus. Folks, we have been clreansed from all unrighteousness as a result of the New Birth.

What do you mean by the "new birth"? Baptism perhaps? In any case, has our free will been abridged that we cannot therefore sin and fall from grace witeh God?

I repeat once again, why is John speaking of these things to the Christian community, if sin can no longer be committed or if committed, have no consequence? Why speak of "sin that is deadly,"which I contend speaks of a CLASS of sin that is deadly?

I also disagree with my Brother Javior too. Let me ask you a question Jg. You say that if one loses their salvation, they weren't saved in the first place. I ask you, what salvation did they have to lose. That belief just doesn't make sense to me.


May God bless, Golfjack

I would agree here with your question. If one was "not saved in the first place," then how can anyone be sure of their salvation?

God bless,

PAX

Bill+†+


Lord, grant me the serenity
to accept the things I cannot change,
the courage to change the things that I can,
and the wisdom to know the difference.
Living one day at a time,
enjoying one moment at a time;
accepting hardship as a pathway to peace;
taking, as Jesus did, this sinful world as it is,
not as I would have it;
trusting that you will make all things right
if I surrender to Your will;
so that I may be reasonably happy in this life
and supremely happy with You forever in the next.
Amen.

 

[Solo]

Solo, thank you for your response here, but I think the author of this piece uses much too muchverbal obfuscation in a weak attempt to show what I humbly believe is obvious in the 1 John quote I gave.

God bless,

PAX

William,
John Gill (1697-1771) has written a commentary on the entire Bible. He mastered Latin and learned Greek by the age of eleven. John Gill was a profound scholar and a prolific author who pastored the same church for 51 years. The same church was later pastored by Charles Spurgeon.

Now, the commentary that has been offered for an answer to your original inquisition was given in a clear and precise manner, but it does not align with Roman Catholic teachings. The Roman Catholic teachings do not provide its membership with an assurance of ones salvation, therefore God's provision of eternal life is held as spurious by the RC institution, even as it is explained quite clearly in the Scriptures.

I do not expect any real scholarly contribution from your postings as you hang onto the critical thinking fallacies; One being the Appeal to Ignorance by declaring that once a believer is born again, he/she can be unborn again by their own dismal works. This is entirely against the truth of God's Salvation; the other being an Ad Hominem attack on a very intelligent theological scholar, John Gill by speaking of his commentary of being "bloviated" and his understanding of the writings of John "flying completely over his head"!

You have had the mortallity of sin explained to you as being that of the mortal physical existance of one who sins any sin. A born again believer is not judged for his access to eternal life, as he is guaranteed eternal life through being sealed by the Holy Spirit until the day of REDEMPTION. (Read Ephesians 1)

My prayer for you dear Bill is one that would allow you to throw off your Roman Catholic bias in exchange for the pure truth of God's Word so that you will be saved, not of the death of the mortal physical body, but also the eternal life that you will be missing out on should you reject being born of the Spirit of God. This rejection is the unpardonable sin which is not forgiven. Only those who are born again are forgiven.

 

[golfjack]

reply

William, What about the ten commandments? Are you saying that you can obey them all. If so, you have no need for a Savior, do you?

New Birth. You don't know what that is? Well if you think water baptism is the ticket to heaven, you are sadly mistaken. If you believe this, all you do is come up out of the water a wet sinner.



May God bless, Golfjack

 

[jgredline]

Re: reply

I also disagree with my Brother Javior too. Let me ask you a question Jg. You say that if one loses their salvation, they weren't saved in the first place. I ask you, what salvation did they have to lose. That belief just doesn't make sense to me.


May God bless, Golfjack

Jack
This is exactly my point. You said

''I ask you, what salvation did they have to lose.''

You can't loose something you never had. There is no disagreement here....I agree with you...

 

[jgredline]

Re: reply

New Birth. You don't know what that is? Well if you think water baptism is the ticket to heaven, you are sadly mistaken. If you believe this, all you do is come up out of the water a wet sinner.



May God bless, Golfjack

: :-D

 

[William Putnam]

William,
John Gill (1697-1771) has written a commentary on the entire Bible. He mastered Latin and learned Greek by the age of eleven. John Gill was a profound scholar and a prolific author who pastored the same church for 51 years. The same church was later pastored by Charles Spurgeon.

He may be smarter then I am, but I still disagree with his assertions.

Now, the commentary that has been offered for an answer to your original inquisition was given in a clear and precise manner, but it does not align with Roman Catholic teachings. The Roman Catholic teachings do not provide its membership with an assurance of ones salvation, therefore God's provision of eternal life is held as spurious by the RC institution, even as it is explained quite clearly in the Scriptures.

I wonder what John Gill would say about the following quotes from scripture:

WHY THERE IS NO ASSURANCE OF
SALVATION



Mt 10:22
But whoever holds out till the end will escape death. (NAB)

Mt 24:13
The man who holds out to the end, however, is the one who
will see salvation. (NAB)

Mk 13:13
Nonetheless, the man who holds out till the end is the one
who will come through safe. (NAB)

Lk 9:62
Jesus answered him, "Whoever puts his hand to the plow but
keeps looking back is unfit for the reign of God." (NAB)

Rom 5:2
... we boast of our hope for the glory of God. (NAB)

Rom 8:24-25
In hope we are saved. But hope is not hope if its object is
seen; how is it possible to hope for what he sees? And hoping
for what we cannot see means awaiting it with patient
endurance. (NAB)


1 Cor 4:3-5
It matters little to me whether you or any human court
pass judgment on me. I do not even pass judgment on myself.
Mind you, I have nothing on my conscience. But that does
not mean that I am declaring myself innocent. The Lord is
the one to judge me, so stop passing judgment before the
time of his return. He will bring to light what is hidden
in the darkness and manifest the intentions of hearts. At
that time, everyone will receive his praise from God. (NAB)

1 Cor 9:27
No, I drive my body and train it, for fear that, after
having preached to others, I myself should be disqualified.
(NAB)

1 Cor 10:12
Therefore whoever thinks he is standing secure should
take care not to fall. (NAB)

2 Cor 6:3
We avoid giving anyone offense, so that our ministry may
not be blamed. On the contrary, in all that we do we
strive to present ourselves as ministers of God, acting
with patient endurance amid trials, difficulties,
distresses, beatings, imprisonments, and riots; as men
familiar with hard work, sleepless nights and fastings...
(NAB)

Gal 5:1-4
1. For freedom Christ set us free; so stand firm and do
not submit again to the yoke of slavery. 2. It is I, Paul,
who am telling you that if you have yourselves circumsised,
Christ will will be of no benefit to you. 3. Once again, I
declare to every man who has himself circumcised that he is
bound to observe the entire law. 4. You are separated from
Christ, you who are trying to be justified by law; you
have fallen from grace. (NAB)

Phil 2:12
So then, my dearly beloved, obedient as always to my
urging, work with anxious concern to achieve your
salvation, not only when I happen to be with you but
all the more now that I am absent. It is God, who, in
his good will toward you, begets in you any measure of
desire or achievement. (NAB)

Phil 3:11-14
11 if somehow I may attain the resurrection from the
dead. 12 It is not that I have already taken hold of
it or have already attained perfect maturity , but I
continue my persuit in hope that I may possess it,
since I have indeed been taken possession of by Christ
[Jesus]. 13 Brothers, I for my part do not consider my-
self to have taken possession. Just one thing: for-
getting what lies behind but straining forward to what
lies ahead. 14 I continue my pursuit toward the goal,
the prize of God's upward calling, in Christ Jesus.
(NAB)

1 Tim 4:1
Not the Spirit explicitly says that in the last times
some will turn away from the faith by paying attention
to deceitful spirits and demonic instructions...(NAB)

1 Tim 5:15
For some have already turned away to follow Satan. (NAB)

Heb 3:12-15
12 Take care, brothers, that none of you may have an
evil and unfaithful heart, so as to forsake the living
God. 13 Encourage yourselves daily while it is still
"today," so that none of you may grow hardened by the
deceit of sin. 14 We have become partners of Christ if
only we hold the beginning of the reality firm until
the end, 15 for it is said:

Oh, that today you would hear his voice:
"Harden not your hearts as it the
rebellion." (NAB)

Heb 6:4-6
4 For it is impossible in the case of those who have
once been enlightened and tasted the heavenly gift
and shared in the holy Spirit 5 and tasted the good
word of God and the powers of the age to come, 6 and
then have fallen away, to bring them to repentance
again, since they are recrucifying the Son of God for
themselves and holding him up to contempt.

Heb 6:11-12
Our desire is that each of you show the same zeal till the
end, fully assured of that for which you hope. Do not grow
lazy but Imitate those who through faith and patience, are
inheriting the promises. (NAB)

1 Pet 1:13-15
So gird the loins of your understanding; live soberly; set
your hope on the gift to be conferred on you when Jesus
Christ appears. (NAB)

2 Pet 2:15
Abandoning the straight road, they have gone astray,
following the road of Baslaam, the son of Bosor, who
loved payment for wrongdowing,...

2 Pet 2:20-21 20
For if they, having escaped the defilement of the world
through the knowledge of [our] Lord and savior Jesus Christ,
again become entangled and overcome by them, their last
condition is worse then their first. 21 For it would have
been better for them not to have known the way of righteous-
ness than after knowing it to turn back from the holy
commandment handed down to them.


Of course the quote from Hebrews 6:4-6 is being hotly discussed now, but is a part of the scriptural references that indicate that salvation is not secure while we are alive on earth, secure only when we are judged by God and we do indeed, go to heaven.

I do not expect any real scholarly contribution from your postings as you hang onto the critical thinking fallacies; One being the Appeal to Ignorance by declaring that once a believer is born again, he/she can be unborn again by their own dismal works. This is entirely against the truth of God's Salvation; the other being an Ad Hominem attack on a very intelligent theological scholar, John Gill by speaking of his commentary of being "bloviated" and his understanding of the writings of John "flying completely over his head"!

Being "unborn" is your terminology, not mine. And of course I would use Jesus' statement in John 3:5 as indicating that it is by baptism that we are "born again." (water and Spirit) There is nothing here to indicate that one so baptized, or perhaps I should say "saved" at some altar call, cannot fall and discent into a state that is even worse then before.

I do expect someone to say, "well, that individual was never truly saved in the first place." That immediately brings the question, how can anyone know for sure that they are truly saved?

You have had the mortallity of sin explained to you as being that of the mortal physical existance of one who sins any sin. A born again believer is not judged for his access to eternal life, as he is guaranteed eternal life through being sealed by the Holy Spirit until the day of REDEMPTION. (Read Ephesians 1)

I am quite familiar with Paul's encouraging words that those churches he has planted,m they will remain faithful to the gospel messasge of Christ. He reminds me of a football coach, encouraging his team, "Guys, stay with the game plan and you can't loose." Paul goes almost to hyperbole to indicate how it is to be a Child of God, in the gospel message and in love with the Lord. But nowhere do you see any ki8nd of a staqtement about their faith being stamped tdicket to heaven that no matter how much they may sin, they are still going to heaven!

And indeed, if we then see what Paul says in 1 and 2 Corinthians, he writes these letters, generally, to admonish them for theyr backsliding into sin once more! Why would this be necessary of once we are saved, we are secure in our salvation?

My prayer for you dear Bill is one that would allow you to throw off your Roman Catholic bias in exchange for the pure truth of God's Word so that you will be saved, not of the death of the mortal physical body, but also the eternal life that you will be missing out on should you reject being born of the Spirit of God. This rejection is the unpardonable sin which is not forgiven. Only those who are born again are forgiven.

I readily admit to my "Catholic bias," developed over the years since my conversion to Holy Mother Church back in 1953! So, all I can do is show you the Catholic side of these issues that can be a balance to "Protestant bias" that also exists.

But I must thank you for your kindness here, Solo. Having taken a break from CARM for Lent (a little ahead of time since I was on the verge of being banned there) I find your words refreshing. Calling me "brother" is especially appreciated!

I fall short of the glory of God and I need all the prayers I can get!

God bless,

PAX

Bill+†+



Almighty and eternal God, you gather
the scattered sheep

and watch over those
you have gathered.

Look kindly on all who follow Jesus,
your Son.

You have marked them
with the seal of one baptism,
now make them one
in the fullness of faith
and unite them in the bond of love.

We ask this through Christ our Lord.

Amen.

 

[William Putnam]

Re: reply

William, What about the ten commandments? Are you saying that you can obey them all. If so, you have no need for a Savior, do you?

Oh, yes I do! Even if I were a perfect obeyer of the Ten Commandments, the gates of heaven would still be closed until the shed blood of the cross!

New Birth. You don't know what that is? Well if you think water baptism is the ticket to heaven, you are sadly mistaken. If you believe this, all you do is come up out of the water a wet sinner.



May God bless, Golfjack

Baptism is not a "ticket to heaven" but rather the beginning of the great race in life for salvation! It is the starting point in my journey, to remain faithful in Christ and His gospel message and to avoid sin. But if I do sin, I have the means to have they are forgiven, per my "tagline" below.

Oh, another thing: I invite you to explain to me what Jeeus meant in John 3:5 concerning being "born again" with "water and Spirit."

Also, explain to me what Peter meant in 1 Peter 3:20-21, which I will give in a second "tagline" below.

God bless,

PAX

Bill+†+


Receive the holy Spirit, Whose sins you shall forgive are forgiven them, and whose sins you retain are retained,
John 20:23

"Noah during the building of the ark,
in which a few persons,
eight in all,
were saved through water.
This prefigured baptism
which saves you now"

1 Peter 3:20-21

 

[jgredline]

I readily admit to my "Catholic bias," developed over the years since my conversion to Holy Mother Church back in 1953! So, all I can do is show you the Catholic side of these issues that can be a balance to "Protestant bias" that also exists.

But I must thank you for your kindness here, Solo. Having taken a break from CARM for Lent (a little ahead of time since I was on the verge of being banned there) I find your words refreshing. Calling me "brother" is especially appreciated!

I fall short of the glory of God and I need all the prayers I can get!

God bless,

PAX

Bill+†+



Almighty and eternal God, you gather
the scattered sheep

and watch over those
you have gathered.

Look kindly on all who follow Jesus,
your Son.

You have marked them
with the seal of one baptism,
now make them one
in the fullness of faith
and unite them in the bond of love.

We ask this through Christ our Lord.

Amen.

William
What happens when you get tired after all the ''work'' of keeping your salvation?....

 

[jgredline]

Er, ah, what has that got to do with Mary praying the rosary or not?

But to answer your question, Mary needed a savior, since being sinless per se does not open the gates of heaven, which was closed by the original sin or our first parents.

William
I have proof that Mary sinned.....

I counted three times in this movie http://www.thenativitystory.com/ where she clearly sinned... This is why she needed a savior...Had she prayed the rosary, she would have been ok. :wink:

 

[Solo]

William,
John Gill (1697-1771) has written a commentary on the entire Bible. He mastered Latin and learned Greek by the age of eleven. John Gill was a profound scholar and a prolific author who pastored the same church for 51 years. The same church was later pastored by Charles Spurgeon.

He may be smarter then I am, but I still disagree with his assertions.

I know, but I am here to assist you in correcting your understanding.

Now, the commentary that has been offered for an answer to your original inquisition was given in a clear and precise manner, but it does not align with Roman Catholic teachings. The Roman Catholic teachings do not provide its membership with an assurance of ones salvation, therefore God's provision of eternal life is held as spurious by the RC institution, even as it is explained quite clearly in the Scriptures.

I wonder what John Gill would say about the following quotes from scripture:

Let us take a look see and find out. John Gill's comments will be in blue following the KJV bold black:

WHY THERE IS NO ASSURANCE OF
SALVATION
Mt 10:22
But whoever holds out till the end will escape death. (NAB)

And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. Matthew 10:22 KJV

John Gill's Exposition of the Bible

Matthew 10:22

And ye shall be hated of all men for my name's sake
This is more particularly directed to the apostles themselves, as what is said before regards the followers of Christ in general; for this was to be the lot of the apostles, that they should not only be ill treated in common with others, by their near friends and relations, whose love would be turned into hatred to them, but should be the butt and mark of the malice and wrath of all men; that is, of most men, or of the far greater part of the Jews, even of all wicked men who disbelieved and rejected the Messiah: for that the words are not to be understood in the utmost latitude, without any restriction, is certain; since there would be some who would be converted; and believe in Christ through their ministry, and consequently would love, esteem, and honour them as their spiritual fathers and guides, and as the disciples and apostles of Christ. This hatred they should be exposed to, would not be on account of any ill will to their persons; or because of any evil or immorality committed by them; but purely, and alone, for the name of Christ, in whom they believed, by which they were called, of which they made a profession, and zealously preached: which consideration, as it must needs secure peace and tranquillity in their breasts; so for their further encouragement, it is added,

but he that endureth to the end, shall be saved:
which words suggest, that the tribulations and persecutions of the disciples of Christ, through the hatred of wicked men against them, shall not last always; there will be an end to them; respecting either the end of time and life, or the destruction of Jerusalem, when these their enemies would be cut off, or removed, and be capable of giving them no further trouble; and that such persons are happy, who patiently endure the hatred of men, and all manner of persecution, for Christ's sake; who are not moved by the afflictions they suffer, but stand fast in the faith, hold fast the profession of it, go on in their Christian course, and hold out to the end; for such shall be saved, not only with a temporal salvation, as the Christians were at the destruction of Jerusalem, but with an eternal one.



Mt 24:13
The man who holds out to the end, however, is the one who
will see salvation. (NAB)


But he that shall endure unto the end, the same shall be saved. Matthew 24:13 KJV

John Gill's Exposition of the Bible

Matthew 24:13

But he that shall endure to the end
In the profession of faith in Christ, notwithstanding the violent persecutions of wicked men; and in the pure and incorrupt doctrines of the Gospel, whilst many are deceived by the false teachers that shall arise; and in holiness of life and conversation, amidst all the impurities of the age; and shall patiently bear all afflictions, to the end of his life, or to the end of sorrows, of which the above mentioned were the beginning:

the same shall be saved;
with a temporal salvation, when Jerusalem, and the unbelieving inhabitants of it shall be destroyed: for those that believed in Christ, many of them, through persecution, were obliged to remove from thence; and others, by a voice from heaven, were bid to go out of it, as they did; and removed to Pella, a village a little beyond Jordan F21, and so were preserved from the general calamity; and also with an everlasting salvation, which is the case of all that persevere to the end, as all true believers in Christ will.


Mk 13:13
Nonetheless, the man who holds out till the end is the one
who will come through safe. (NAB)

And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved. Mark 13:13 KJV

John Gill's Exposition of the Bible

Mark 13:13

And ye shall be hated of all men
Not only of your friends and relations of your countrymen the Jews; but of all men, the generality of men, in, all nations of the world, wherever they came:

for my name's sake;
for the sake of Christ and his Gospel, they professed and preached:

but he that shall endure;
reproaches, afflictions, and persecutions, patiently; or persevere in the faith of Christ, in the profession of his name, and in preaching his Gospel:

to the end;
of such troubles, and of life:

the same shall be saved;
if not with a temporal, yet with an everlasting salvation;


Lk 9:62
Jesus answered him, "Whoever puts his hand to the plow but
keeps looking back is unfit for the reign of God." (NAB)


And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. Luke 9:62 KJV

John Gill's Exposition of the Bible

Luke 9:62

And Jesus said unto him
The copulative "and", is left out in the Vulgate Latin, Syriac, Arabic, and Persic versions:

no man having put his hand to the plough;
or "ploughshare", as reads the Syriac version; or "plough handle", as the Persic; referring, as Beza thinks, to the business of Elisha, in (1 Kings 19:19)

And looking back;
behind him; for the ploughman ought to look before him, on his plough, and the ground he is ploughing, or he is not fit to be a ploughman; nor will he make proper furrows, or do his work well; and so he that enters upon the ministerial work, and looks back, and engages himself in the affairs of the world, sets his heart on them, and spends his time in them,

is not fit for the kingdom of God:
that is, to preach the kingdom of God, as in (Luke 9:60) . He cannot serve God and mammon, his own interest, and the interest of Christ; he cannot rightly perform the work of the ministry, whilst his thoughts and time are taken up in the affairs of the world.


Continued next post

 

[Solo]

Continued from previous post


Rom 5:2
... we boast of our hope for the glory of God. (NAB)


By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. Romans 5:2 KJV

John Gill's Exposition of the Bible

Romans 5:2

By whom also we have access by faith
The access here spoken of is not to the blessing of justification; for though that is a grace which we have access to by Christ, and come at the knowledge of by faith, and enjoy the comfort of through it; and is a grace in which persons stand, and from which they shall never fall, and lays a solid foundation for rejoicing in hope of eternal glory; yet this sense would make the apostle guilty of a great tautology; and besides, he is not speaking of that blessing itself, but of its effects; and here of one distinct from "peace with God", before mentioned, as the word also manifestly shows: nor does it design any other blessing of grace, as pardon, adoption, sanctification� and an access thereunto; not unto the free grace, favour, and good will of God, the source of all blessings; but to the throne of grace, which may be called

that grace,
because of its name, for God, as the God of all grace, sits upon it; it is an high favour to be admitted to it; it is grace persons come thither for, and which they may expect to find there: and

in,
or "at"

which we stand;
which denotes boldness, courage, and intrepidity, and a freedom from a servile fear and bashful spirit, and a continued constant attendance at it; all which is consistent with reverence, humility, and submission to the will of God. Now access to the throne of grace, and standing at that, are "by" Christ. There is no access to God in our own name and righteousness, and upon the foot of our own works. Christ is the only way of access to God, and acceptance with him; he is the Mediator between God and us; he introduces into his Father's presence, gives audience at his throne, and renders both persons and services acceptable unto him: and this access is also "by faith"; and that both in God the Father, as our covenant God and Father; in faith of interest in his love and favour; believing his power and faithfulness, his fulness and sufficiency, and that he is a God hearing and answering prayer: and also in the Lord Jesus Christ; in his person for acceptance; in his righteousness for justification; in his blood for pardon; and in his fulness for every supply: and such as have access to the throne of grace by faith in Christ, being comfortably persuaded of their justification before God, through his righteousness imputed to them, can and do

rejoice in hope of the glory of God;
which is another effect of justification by faith: by the "glory of God"; which is another effect of justification by faith: by the "glory of God", is not meant the essential glory of God; nor that which we ought to seek in all that we are concerned, and which we are to ascribe unto him on the account of his perfections and works; but that everlasting glory and happiness which he has prepared for his people, has promised to them, and has called them to by Christ, and will bestow upon them; of which he has given them a good hope through grace; and in the hope and believing views of which they can, and do rejoice, even amidst a variety of afflictions and tribulations in this world. The Vulgate Latin version reads, "in hope of the glory of the children of God"; eternal glory being proper to them.


Rom 8:24-25
In hope we are saved. But hope is not hope if its object is
seen; how is it possible to hope for what he sees? And hoping
for what we cannot see means awaiting it with patient
endurance. (NAB)


For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Romans 8:24-25 KJV

John Gill's Exposition of the Bible

Romans 8:24

For we are saved by hope
We who have received the firstfruits, who were in a lost perishing condition, and by nature no better than others, than the Gentiles, are saved by sin and wrath to come by Christ, with a spiritual and everlasting salvation. They were already saved in the preparations and purposes of God; in the covenant of grace; in the arms and hands of Christ, through his purchase; and as considered in him; and with respect to the inchoation and application of salvation, in effectual calling, and their right unto it by the righteousness of Christ; and with regard to the certainty of it, in faith and hope: the manner in which they are said to be saved, is "by", or "in hope"; not that hope is the cause of salvation, but the means by which souls are brought to the enjoyment of it; salvation, or glory, is the object of it:

but hope that is seen, is not hope; for what a man seeth why doth he
yet hope for?
in the former clause, "hope" signifies the grace itself, but here the object of it; which is represented as unseen, not yet fully enjoyed, something future, and to be hoped for; as the resurrection of the dead, which is the object of hope, and is unseen, and even incredible to carnal reason, and is to come, and good foundation there is in divine revelation, to hope for it; and the hope of it is of great use to the saints, whilst in this world of trouble: eternal glory and happiness is also the object of the hope of believers; it is said to be the hope of their calling, which they are called by grace to; the hope of righteousness, which the righteousness of Christ is the ground and foundation of; and that blessed hope, the sum of their happiness; and hope laid up for them in heaven, where it is safe and secure; all which is unseen, and yet to come; but good reason there is to hope for it, since the Scriptures of truth so clearly express it; and the person, blood, and righteousness of Christ, lay such a solid foundation for hope of it: the Alexandrian copy reads, "why doth he yet wait for?" and so the Ethiopic version, with which agrees the Syriac version, reading the whole, "for [if] we see it, why should we wait for it?"

Romans 8:25

But if we hope for that we see not
Whether it be the hour of death, or the second coming of Christ, or the resurrection of the dead, and eternal glory; all which are unseen by us, and to be hoped for:

then do we with patience wait for it;
as that which is certain and real, as something valuable, which will be satisfying, and be received with the utmost joy. This supposes, that the persons who wait for it believe it, and their interest in it, at least hope they have one; that they have a valuable esteem and affection for it; that they are not in a state of perfection and happiness; and that they sit loose by the things of this world, and are ready to part with the one, and grasp the other: the manner of their waiting is "with patience"; a grace, of which God is the efficient, Christ is the exemplar, and the word the means; and which is of great use under afflictions from the hand of God, under the reproaches and persecutions of men, under desertions and want of answers in prayer, under the temptations of Satan, and in the expectation of the heavenly glory.


1 Cor 4:3-5
It matters little to me whether you or any human court
pass judgment on me. I do not even pass judgment on myself.
Mind you, I have nothing on my conscience. But that does
not mean that I am declaring myself innocent. The Lord is
the one to judge me, so stop passing judgment before the
time of his return. He will bring to light what is hidden
in the darkness and manifest the intentions of hearts. At
that time, everyone will receive his praise from God. (NAB)

3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. 1 Corinthians 4:3-5 KJV

John Gill's Exposition of the Bible

1 Corinthians 4:3

But with me it is a very small thing
It stood for little or nothing, was of no account with him, what judgment and censures were passed on him by men with regard to his faithfulness in the ministry not even by the Corinthians themselves:

that I should be judged of you;
not that the apostle declined, or despised the judgment of a church of Christ, rightly disposed, and met together in the fear of God, to try prove, and judge of his ministry, and his fidelity in it; but he made no account of theirs, and slighted it as being under bad influence, the influence of the false teachers, who had insinuated many things among them to the prejudice of the apostle's character; wherefore he set it at nought and rejected it, and rightly refused to submit to it, and, indeed, to any mere human judgment:

or of man's judgment:
it is in the Greek text, "or of man's day": in distinction from the day of the Lord, or the day of judgment; and because that men have their stated days for judgment, and because of the clearness of evidence, according to which judgment should proceed. This is not a Cilicism, as Jerom thought, but an Hebraism; so the Septuagint render (vwna Mwy) , in (Jeremiah 17:16) (hmeran anyrwpou) , "man's day"; and very frequently in the Talmud

1 Corinthians 4:4

For I know nothing by myself
Which must be understood with a restriction to the subject he is upon, faithfulness in the ministry; otherwise he knew much by himself of indwelling sin, and the corruption of his nature, which he sometimes found very strong and prevalent in him, and of the daily infirmities of life; but as to his ministerial service, he was pure from the blood of all men; he honestly declared what he knew to be the mind of God, and concealed nothing that might be useful to men; in this he had a clear conscience, void of offence both towards God and men,

Yet am I not hereby justified;
from all fault and blame, which might possibly escape his knowledge and observation; for in many things all offend, and no man can understand all his errors; and there might be some mistakes which the apostle was not privy to, or conscious of; and were he even free from all, he declares, that such an unstained integrity, in the discharge of his ministerial work, was not the matter of his justification before God, nor did he depend upon it:

but he that judgeth me is the Lord;
either who adjudges me to eternal life, justifying me through the righteousness of his Son, in which alone I desire to be found, living and dying; or he that knows my heart, and all my ways, will be my judge at the last day; and to his judgment I appeal and submit, and sit easy in the mean while under all the censures and calumnies of men. The apostle did, as his Lord and Saviour had done before him, who, when he was reviled and reproached by men, conscious of his own innocence and integrity, committed himself to him that judgeth righteously.

1 Corinthians 4:5

Therefore judge nothing before the time
This is said to prevent rash and precipitate judgment, and agrees with that well know Jewish maxim, (Nydb Nynwtm wwh) , "be slow in judgment" {s}; not hasty to pass sentence; it is best to leave things to the great day of account, than to be free in censuring one another. There is a time "fixed" for the awful judgment, though of that day and hour knows no man: judge nothing

until the Lord come;
who at the fixed time will certainly come to judgment, and that suddenly, at unawares, in an hour no man knows of:

who will bring to light the hidden things of darkness;
meaning not so much vices, immoralities, wickedness of all sorts committed in the dark, and which it is a shame to speak of; but those hidden things of dishonesty, those secret arts and private methods which false teachers have made use of to conceal themselves, and carry on their base designs to the injury of truth, the souls of men, and the cause of Christ:

and will make manifest the counsels of the heart;
what were the views and intentions, the aims and ends of these men in taking upon them to be preachers of the word; when it will appear that these were not the glory of God, and the good of the souls of men, but filthy lucre, popular applause, or some such mercenary view, and sinister end.

And then shall every man have praise of God.
Every regenerated soul; everyone that is a Jew inwardly; everyone that has the circumcision of the Spirit; and particularly every faithful minister, who is more especially designed; to whom it will be said, "well done good and faithful servant, enter thou into the joy of thy Lord". The apostle, in these words, has respect to the false teachers who sought the praise of men, and not the honour which comes from God; and which the true ministers of the word will have another day, however despised and criticised by men now.


1 Cor 9:27
No, I drive my body and train it, for fear that, after
having preached to others, I myself should be disqualified.
(NAB)

But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. 1 Corinthians 9:27 KJV

John Gill's Exposition of the Bible

1 Corinthians 9:27

But I keep under my body
The allusion is still to fighters, who, by cuffing and boxing, give their antagonists black and blue eyes, which is the proper signification of the word here used: so it is said F21 of Menedemus, that in questions or scholastic exercises, he was so vehement and pugnacious, that he never departed without (upwpia ferwn) , "carrying away black and blue eyes". This is not to be understood by the apostle of his natural body, and of his keeping it under by immoderate watchings, fastings, and labours, or by whipping and scourging, and lying upon the bare ground, and other such practices; but of the body of sin, the corruption of nature, and of that being laid under some restraints; of the mortifying the deeds of the body through the Spirit, of crucifying the affections with the lusts, of putting off the old man with his deeds, as concerning the former conversation, and of making no provision for the flesh, to fulfil the lusts thereof: it seems to be the same with what the Jews call F23, (wruy vbwk) , "a subduing of a man's evil concupiscence": who is a strong man? they say F24, (wruy ta vbwkh) , "he that subdues his corruption", according to (Proverbs 16:32) and again F25


``the sons of Ulam were mighty and powerful men, (Nwhyruy Nyvbk) , "subduing their corruptions", as man that draws a bow with wisdom.''

And bring it into subjection;
so as not to serve and obey it in the lusts thereof; but to have the ascendant of it, and government over it, that it does not, and cannot reign as it formerly did: the allusion is still to the combatant, who gets and keeps his antagonist under him, and has the command of him, and throws him on the ground, or drags him about at pleasure:
lest that by any means when I have preached to others;
the Gospel of the grace of God, for their souls' profit and advantage, to gain and save them; and have called upon them so to run, that they might receive and enjoy the incorruptible crown:

I myself should be a castaway,
or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally, or be everlastingly damned; for he knew in whom he had believed, and was persuaded of his interest in the love of God, and that he was a chosen vessel of salvation, that could not be eternally lost: though supposing that this is his sense, and these his fears and concern, it follows not as neither that he was, so neither that he could be a lost and damned person: the fears of the saints, their godly jealousies of themselves, and pious care that they be not lost, are not at all inconsistent with the firmness of their election, their security in Christ, and the impossibility of their final and total falling away; but on the contrary are overruled, and made use of by the Spirit of God, for their final perseverance in grace and holiness.

FOOTNOTES:

F21 Hesychius de Philosophis, p. 48.
F23 Tzeror Hammor, fol. 145. 2, 3. T. Bab. Yoma, fol. 69. 2.
F24 Pirke Abot, c. 4. sect. 1.
F25 Targum in 1 Chron. viii. 40.


1 Cor 10:12
Therefore whoever thinks he is standing secure should
take care not to fall. (NAB)

Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12 KJV

John Gill's Exposition of the Bible

1 Corinthians 10:12

Wherefore let him that thinketh he standeth
Since the Jewish fathers, who enjoyed such peculiar favours and eminent privileges, had such various judgments inflicted on them; since they stood not, but many of them were visible instances of God's displeasure; they were overthrown and cast down, their carcasses fell in the wilderness, and entered not into the land of rest; therefore all such persons who think themselves safe and sure, trusting to themselves, or depending upon the knowledge and gifts they have, the favours and privileges they enjoy; everyone of these should

take heed lest he fall.
This advice was exceeding proper, whether it be considered as spoken to true believers, or formal professors; for true believers may fall into temptation, into sin, from a degree of steadfastness in the Gospel, and from a lively and comfortable exercise of grace; but not finally, totally, and irrecoverably; since they are enclosed in the arms of everlasting love, secured in the hands of Christ, built on a foundation that will never fail, and are kept by an almighty power which can never be overcome; but yet, since they may fall to the dishonour of God, the reproach of the Gospel of Christ, the grieving of the Spirit of God, the wounding of their own souls, the stumbling of weak believers, and the strengthening of the hands of the wicked; such an exhortation is not superfluous, even to such; and many and strong are the reasons and arguments why they should take heed lest they fall; nor are admonitions needless to that which God's decree and promise secure: since these are often the means in and by which God executes his decree, and makes good his promise; see (Acts 27:22,24,31) . Moreover, if this exhortation be considered as given to formal professors, it is very pertinent; for such as these may fall, as they often do, from that which they seemed to have, from the truths of the Gospel, and a profession of them, and into scandalous sins, and at last into condemnation; and the rather since the apostasy of such persons is injurious to the honour and interest of true religion; hereby the ways of God are evil spoken of, the name of Christ blasphemed, profane sinners hardened, and weak believers stumbled, as by the falls of real Christians: besides, it must be worse for themselves, who hereby bring upon themselves a severe punishment; see (2 Peter 2:21) and indeed these seem to be the persons the apostle chiefly respects; not such who truly: thought they stood, and did really stand; for such stand in the true grace and love of God, in Christ, in whom they are chosen, and by whom they are redeemed and saved, and by that faith which he is the author and finisher of; and so shall never finally and totally fall away; but such "that thinketh", (o dokwn) , "who seemeth", to himself and others, "that he standeth"; and manifestly designs such who were swelled with a vain opinion of themselves, their gifts and knowledge; who tempted God, and "trusted" to themselves, as the Ethiopic version reads it, and despised weak believers; but lest real believers should be hereby discouraged, the apostle adds,


2 Cor 6:3
We avoid giving anyone offense, so that our ministry may
not be blamed. On the contrary, in all that we do we
strive to present ourselves as ministers of God, acting
with patient endurance amid trials, difficulties,
distresses, beatings, imprisonments, and riots; as men
familiar with hard work, sleepless nights and fastings...
(NAB)

3 Giving no offence in any thing, that the ministry be not blamed: 4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; 2 Corinthians 6:3-5 KJV

John Gill's Exposition of the Bible

2 Corinthians 6:3

Giving no offence in anything
These words are in connection with (2 Corinthians 6:1) and to be considered either as a continuation of the exhortation to others, that they would take care to give no offence to any; or rather as an account the apostle gives of himself, and other ministers, by way of example; and is as if he had said, I Paul, Timotheus, Silvanus, and other ministers of the word, take all possible care to lay no stumblingblock in the way of the hearers of the Gospel; to give no offence to them that are without, or to them that are within, to Jew or Gentile, or to the church of God, neither by word nor writing, by doctrine or conversation, or in any way whatever: that the ministry be not blamed; the ministry of the word of reconciliation, which they had received of the Lord Jesus. The apostle knew there were persons enow who were waiting all opportunities, and taking all advantages to vilify and reproach the ministry of the Gospel, and so hinder its progress and spread; and that if that was once brought into contempt by the disagreeable conduct of the preachers of it, there would be but little hope of success from it. Some copies read, "our ministry"; and so the Vulgate Latin and Syriac versions; the Ethiopic version reads, "your ministry".

2 Corinthians 6:4

But in all things approving ourselves
It is not sufficient for a minister of the Gospel to avoid everything that might bring any blot or scandal on his ministry; but he should in all things, and by all ways and means, proper, lawful, and laudable, approve, prove, and show himself to be a true and faithful dispenser of the word. All in such an office ought to make it appear, that they are such by behaving and conducting

as the ministers of God;
as becomes such, whom he has chosen, called, and fitted for that service; and particularly in, or

by much patience;
by a large, constant, and continued exercise of that grace; and by bearing patiently many things for the sake of Christ, and his Gospel, without murmuring at the hand of God, or being angry with men, and without fainting and sinking in their own spirits:

in afflictions;
that is, in patiently bearing, them. This word may be considered as a general word, including all sorts of afflictions whatever, of which the following are particular species:

in necessities;
want of food, drink, and raiment, being hungry, thirsty, and naked, as the apostles sometimes were: in distresses; both of bad mind; being in such straits and difficulties they know not where to look, what course to steer, or which way to turn themselves.

2 Corinthians 6:5

In stripes
As the Apostle Paul particularly was, who was thrice beaten with rods, and five times scourged by the Jews with the scourge of forty stripes save one.

In imprisonments;
under which are included bonds, in which they often were for the Gospel of Christ:

in tumults;
and uproars of the people, when their lives were frequently in imminent danger: or "in tossings to and fro"; being drove from place to place through the fury of their enemies;

in labours;
in a laborious ministry of the word, and administration of ordinances; or by labouring with their own hands to supply their necessities:

in watchings;
being obliged to work night and day at their hand labour, and in preaching, praying, and singing psalms; which exercises they were often employed in at midnight:

in fastings;
by which are meant not voluntary, but involuntary ones, through want of food to eat.


Continued next post

 

[Solo]

Continued from previous post


Gal 5:1-4
1. For freedom Christ set us free; so stand firm and do
not submit again to the yoke of slavery. 2. It is I, Paul,
who am telling you that if you have yourselves circumsised,
Christ will will be of no benefit to you. 3. Once again, I
declare to every man who has himself circumcised that he is
bound to observe the entire law. 4. You are separated from
Christ, you who are trying to be justified by law; you
have fallen from grace. (NAB)

1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Galatians 5:1-4 KJV

John Gill's Exposition of the Bible

Galatians 5:1

Stand fast therefore in the liberty
There is the liberty of grace, and the liberty of glory; the former of these is here meant, and lies in a freedom from sin; not from the indwelling of it, but from the dominion, guilt, and damning power of it; from the captivity and tyranny of Satan, though not from his temptations and insults; from the law, the ceremonial law, as an handwriting of ordinances, a rigid severe schoolmaster, and a middle wall of partition, and from all its burdensome rites and institutions; from the moral law as a covenant of works, and as administered by Moses; and from the curse and condemnation of it, its bondage and rigorous exaction, and from all expectation of life and righteousness by the deeds of it; but not from obedience to it, as held forth by Christ, and as a rule of walk and conversation; and from the judicial law, or those laws which concerned the Jews as Jews: moreover, this liberty lies in the free use of things indifferent, as eating any sort of food without distinction, so that it be done in faith, with thankfulness to God, in moderation, and with temperance, and so as that the peace and edification of fellow Christians are not hurt; also in the free use of Gospel ordinances, which they that are fellow citizens with the saints have a right unto, but not to lay aside or neglect at pleasure; which is not to use, but to abuse their liberty: again, another branch of it is access to God, with freedom and boldness at the throne of grace, through the Mediator, under the influences of the divine Spirit; to which may be added, a deliverance from the fears of death corporeal, who is a king of terrors to Christless sinners, and which kept Old Testament saints, all their lifetime subject to bondage and eternal, or the second death, by which Christ's freemen are assured they shall not be hurt: now, in this liberty, the children of the free woman, believers under the Gospel dispensation, are very pertinently exhorted to stand fast, in consequence and consideration of their character; that is, they should highly prize and esteem it, as men do their civil liberty; and maintain it and defend it, at all hazards; abide by the doctrine of it without wavering, and with intrepidity; not giving up anyone part of it, however, and by whomsoever, it may be opposed, maligned, and reproached; and keep up the practice of it, by obeying from the heart the doctrine of it, by becoming the servants of righteousness, by frequent attendance at the throne of grace, and continual observance of the ordinances of Christ; and then should take heed of everything that tends to break in upon it, as any doctrine or commandment of men; particularly the doctrine of justification by works, and all sorts of superstition and will worship: and the rather, because of the concern Christ has in this liberty, it is that

wherewith Christ hath made us free;
we are not free born, but on the contrary homeborn slaves, as Ephraim was; nor could this liberty in any of its branches be obtained by us, by any merit, righteousness, act, or acts of ours, but is wholly of Christ's procuring for us, both by price and power; whereby he has ransomed and delivered us out of the hands of all our spiritual enemies, sin, Satan, the law, and death; and it is of his proclaiming in the Gospel, and of his applying by his Spirit, whom he sends down into our hearts as a free Spirit, to acquaint us with it, and lead us into it, who works faith in us to lay hold upon, and receive this blessing of grace as others:

and be not entangled again with the yoke of bondage.
The metaphor is taken from oxen put under a yoke, and implicated with it, from which they cannot disengage themselves: some of the members of this church had been Jews, who had formerly been under the yoke of the law, and seemed desirous to return to their former state of bondage, from which the apostle dissuades, and therefore uses the word again: or else he may refer to the bondage of corruption and idolatry, which they as Gentiles were in, before their conversion; and intimates, that to give into the observance of; Jewish rites and ceremonies would be involving themselves in a state of bondage again; for by "the yoke of bandage" he means the law, which the Jews frequently call (twum lwe) "the yoke of the commandments" F12; particularly the ceremonial law, as circumcision; which Peter, (Acts 15:10) represents as a yoke intolerable; the observation of days, months, times, and years; the multitude of sacrifices, and which could not take away sin; but proclaimed their guilt and obligation to punishment, and were an handwriting of ordinances against them, and thereby they were held and kept in bondage, and such a yoke is the moral law as delivered by Moses, requiring perfect obedience, but giving no strength to perform, nor pointing where any is to be had; showing a man his sin and misery, and so working wrath in his conscience, but giving not the least intimation of a Saviour, or of life and righteousness by another; accusing, pronouncing guilty, cursing, and condemning; hence such as seek for righteousness by it are in a miserable subjection to it, and are sadly implicated and entangled with the yoke of it: every doctrine and ordinance of men is a yoke of bondage which should not be submitted to; nay, any action whatever, performed in a religious way and in order for a man's acceptance with God, and to obtain his favour, and according to his observance of which he judges of his state, and speaks peace and comfort to himself, or the reverse, is a yoke of bondage: as, for instance prayer at such and so many times a day, reading such a number of chapters in the Bible every day, fasting so many times in the week, and the like; so that what are branches of Christian liberty, such as frequent prayer to God, reading the sacred writings for instruction and comfort, and the free use of the creatures, are turned into a yoke of bondage, which should be guarded against.

Galatians 5:2

Behold, I Paul say unto you
The apostle proceeds to give some reasons and arguments to enforce the above exhortation and dissuasion: the first of which is introduced with a note of attention, "behold"; what he was about to say being matter of great moment and importance; and also mentions himself by name, as the assertor of it; and that, either because his name was well known to them, and the rather because of his apostolical authority; and to show his full assurance of this matter, and his intrepidity, and that he was no ways ashamed of it, they might, if they pleased, say it to whomsoever they would, that Paul the apostle affirmed,

that if ye be circumcised Christ shall profit you nothing:
he speaks of circumcision, not as when it was an ordinance of God, but as it was now abolished by Christ; and that got as singly performed on some certain accounts for he himself circumcised Timothy for the sake of the Jews; but as done in order to salvation, or as necessary unto it; which was the doctrine the false apostles taught and these Galatians were ready to give into: now circumcision submitted to on this consideration, and with this view rendered Christ unprofitable, made his death to be in vain, his sacrifice of no effect, and his righteousness useless: besides, Christ is a whole Saviour, or none at all; to join anything with him and his righteousness, in the business of justification and salvation, is interpreted by him as a contempt and neglect of him, as laying him aside, and to such persons he is of no profit; and if he is not, what they have, and whatsoever they do, will be of no advantage; wealth and riches, yea, the whole world could it be gained, their works and righteousness, whatever show they make before men, God has declared shall not profit them; and trusting to these renders Christ unprofitable to them. This is directly contrary to the notions of the Jews, who think they shall be saved for their circumcision, and that that will secure them from hell; they say F13 no circumcised person goes down to hell, and that whoever is circumcised shall inherit the land; but there is none shall inherit the land, save a righteous person; but everyone that is circumcised is called a righteous man {n}; so that circumcision is their righteousness, on account of which they expect heaven and happiness.

Galatians 5:3

For I testify again to every man
This is the form of an oath, a calling God to witness, swearing by the living God, and declaring as in his presence to every man, whether Jew or Gentile, whoever he be:

that is circumcised;
in order to obtain salvation, and as necessary to it:

that he is a debtor to do the whole law;
and this it is that made circumcision an insupportable yoke, for that itself might be bore, and was bore by children of eight days old; but the fulfilling of the whole law cannot be done by any man; and yet everyone that is circumcised, in order to procure righteousness and life, is bound to keep the whole law; because the law is only his righteousness, when he observes all that is required in it, and as the Lord has commanded; if he does not, he is pronounced accursed: and this proves what was before said, that Christ is of no profit to such persons; because they reject him and his righteousness, and, as much as in them lie, make void his obedience, sufferings, and death: hence the same thing is repeated, though not in the same words, in the next verse.

Galatians 5:4

Christ is become of no effect unto you
Or "ye are abolished from Christ"; or as others by an "hypallage" read the words, "Christ is abolished unto you"; for by their seeking for justification by their own works, it was all one to them as if there was no Christ, and no righteousness in him, and no salvation by him; they had nothing to do with him, nor he with them:

whosoever of you are justified by the law;
that is, who sought to be justified by their obedience to the law, or who thought they were, and trusted in themselves that they were righteous; for otherwise, by the deeds of the law, no flesh living can be justified:

ye are fallen from grace;
that is, either from that grace which they professed to have; for there might be some in these churches, as in others, who were only nominal Christians, and formal professors; who had declared they saw themselves lost and undone sinners, destitute of a righteousness, and professed to believe in Christ alone for righteousness and strength, but now trusted in themselves, and in the works of the law: or from the scheme of grace in the whole of man's salvation, which will admit of no mixture of works; either it is one or the other, it cannot be both; wherefore by their taking on the side of works, they showed that they had entirely dropped the scheme of grace: or else from the Gospel of the grace of God, from whence they were removed, through the influence of false teachers; particularly the doctrine of free justification by the grace of God, through the righteousness of Christ; which was entirely set aside by their seeking to be instilled by the works of the law; and from this they might be said to be fallen, who were on such a bottom.

FOOTNOTES:

F12 Misn. Beracot, c. 2. sect. 2. T. Hieros. Beracot, fol. 4. 2.
F13 Shemot Rabba, sect. 19. fol. 104. 4.
F14 Zohar in Exod. fol. 10. 2.


Phil 2:12
So then, my dearly beloved, obedient as always to my
urging, work with anxious concern to achieve your
salvation, not only when I happen to be with you but
all the more now that I am absent. It is God, who, in
his good will toward you, begets in you any measure of
desire or achievement. (NAB)

12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12-13 KJV


John Gill's Exposition of the Bible

Philippians 2:12

Wherefore, my beloved
This is an inference from the instance and example of Christ; that since he, who was God over all, blessed for ever, made himself so low in human nature, in which he is now so highly exalted, having done the work and business he came about with such condescension, humility, and meekness; therefore it becomes those who profess to be his followers, to do all their affairs as men and Christians, with, and among one another, in all lowliness of mind. The apostle calls the saints here, "my beloved", he having a strong affection for them, which he frequently expresses in this epistle; and he chooses to make use of such an endearing appellation, that it might be observed, that what he was about to say to them sprung from pure love to them, and a hearty desire for their welfare, and from no other end, and with no other view; and to encourage them to go on in a course of humble duty, he commends them for their former obedience,

as ye have always obeyed;
not "me", as the Arabic and Ethiopic versions supply; but either God, acting according to his revealed will, they had knowledge of; or Christ, by receiving him as prophet, priest, and King, by submitting to his righteousness, and the sceptre of his grace; or the Gospel, by embracing the truths of it, professing them, and abiding in them, and by subjecting to the ordinances of it, and doing all things whatsoever Christ has commanded: and this they did "always"; they were always abounding in the works of the Lord, doing his will; they abode by Christ, and continued steadfastly in his doctrines, and kept the ordinances as they were delivered to them, and walked in all the commandments of the Lord blameless.

Not as in my presence only, but now much more in my absence;
which clause may either be referred to the foregoing, which expresses their obedience; and so signifies that that was carefully and cheerfully performed, not only while the apostle was with them, but now when he was absent from them, and much more when absent than present:, which shows, that they were not eye servants, and menpleasers, but what they did they did sincerely and heartily, as to the Lord: or to the following exhortation, that they would attend to it; not only as they had done when he was among them, of which he was witness, but that they would much more do so now he was absent from them, namely,

work out your own salvation with fear and trembling;
which is to be understood not in such a sense as though men could obtain and procure for themselves spiritual and eternal salvation by their own works and doings; for such a sense is contrary to the Scriptures, which deny any part of salvation, as election, justification, and calling, and the whole of it to be of works, but ascribe it to the free grace of God; and is also repugnant to the perfections of God, as his wisdom, grace, and righteousness; for where are the wisdom and love of God, in forming a scheme of salvation, and sending his Son to effect it, and after all it is left to men to work it out for themselves? and where is the justice of God in admitting of an imperfect righteousness in the room of a perfect one, which must be the case, if salvation is obtained by men's works? for these are imperfect, even the best of them; and is another reason against this sense of the passage; and were they perfect, they could not be meritorious of salvation, for the requisites of merits are wanting in them. Moreover, was salvation to be obtained by the works of men, these consequences would follow; the death of Christ would be in vain, boasting would be encouraged in men, they would have whereof to glory, and their obligations to obedience taken from the love of God, and redemption by Christ, would be weakened and destroyed: add to all this, that the Scriptures assure us, that salvation is alone by Christ; and that it is already finished by him, and not to be wrought out now by him, or any other; and that such is the weakness and impotence of men, even of believers, to whom this exhortation is directed, that it is impossible for them ever to affect it; therefore, whatever sense these words have, we may be sure that this can never possibly be the sense of them. The words may be rendered, "work about your salvation"; employ yourselves in things which accompany salvation, and to be performed by all those that expect it, though not to be expected for the performance of them; such as hearing of the word, submission to Gospel ordinances, and a discharge of every branch of moral, spiritual, and evangelical obedience for which the apostle before commends them, and now exhorts them to continue in; to go on in a course of cheerful obedience to the close of their days, believing in Christ, obeying his Gospel, attending constantly to his word and ordinances, and discharging every duty in faith and fear, until at last they should receive the end of their faith, the salvation of their souls: agreeably the Syriac version renders the words, (Nwkyyxd anxlwp wxwlp) , "do the work", or "business of your lives"; the work you are to do in your generation, which God has prescribed and directed you to, which the grace of God teaches, and the love of Christ constrains to. Do all that "with fear and trembling"; not with a slavish fear of hell and damnation, or lest they should fall away, or finally miscarry of heaven and happiness; since this would be a distrust of the power and faithfulness of God, and so criminal in them; nor is it reasonable to suppose, that the apostle would exhort to such a fear, when he himself was so confidently assured, that the good work begun in them would be performed; and besides, the exhortation would be very oddly formed, if this was the sense, "work out your salvation with fear" of damnation: but this fear and trembling spoken of, is such as is consistent with the highest acts of faith, trust, confidence, and joy, and is opposed to pride and vain glory; see (Psalms 2:11) (115:11) (Romans 11:20) ; and intends modesty and humility, which is what the apostle is pressing for throughout the whole context; and here urges to a cheerful and constant obedience to Christ, with all humility of soul, without dependence on it, or vain glorying in it, but ascribing it wholly to the grace of God, for the following reason.

Philippians 2:13

For it is God which worketh in you
Which is both an encouragement to persons conscious of their own weakness to work, as before exhorted to; see (Haggai 2:4) ; and a reason and argument for humility and meekness, and against pride and vain glory, since all we have, and do, is from God; and also points out the spring, principle, and foundation of all good works; namely, the grace of God wrought in the heart, which is an internal work, and purely the work of God: by this men become the workmanship of God, created unto good works, (Ephesians 2:10) , and are new men, and fitted for the performance of acts of righteousness, and true holiness; and this grace, which God works in them, is wrought in a powerful and efficacious manner, so as not to be frustrated and made void. The word here used signifies an inward, powerful, and efficacious operation; and the "king's manuscript", mentioned by Grotius and Hammond, adds another word to it, which makes the sense still stronger, reading it thus, "which worketh in you", (dunamei) , "by power"; not by moral persuasion, but by his own power, the power of his efficacious grace. The Alexandrian copy reads, (dunameiv) , "powers", or "mighty works": God works in his people

both to will and to do of [his] good pleasure;
God works in converted men a will to that which is spiritually good; which is to be understood, not of the formation of the natural faculty of the will; or of the preservation of it, and its natural liberty; or of the general motion of it to natural objects; nor of his influence on it in a providential way; but of the making of it good, and causing a willingness in it to that which is spiritually good. Men have no will naturally to come to Christ, or to have him to reign over them; they have no desire, nor hungerings and thirstings after his righteousness and salvation; wherever there are any such inclinations and desires, they are wrought in men by God; who works upon the stubborn and inflexible will, and, without any force to it, makes the soul willing to be saved by Christ, and submit to his righteousness, and do his will; he sweetly and powerfully draws it with the cords of love to himself, and to his Son, and so influences it by his grace and spirit, and which he continues, that it freely wills everything spiritually good, and for the glory of God: and he works in them also to "do"; for there is sometimes in believers a will, when there wants a power of doing. God therefore both implants in them principles of action to work from, as faith and love, and a regard for his glory, and gives them grace and strength to work with, without which they can do nothing, but having these, can do all things: and all this is "of [his] good pleasure"; the word "his" not being in the original text, some have taken the liberty to ascribe this to the will of man; and so the Syriac version renders it, "both to will and to do that", (Nwtna Nybud) , "which ye will", or according to your good will; but such a sense is both bad and senseless; for if they have a good will of themselves, what occasion is there for God to work one in them? no; these internal operations of divine power and grace are not owing to the will of men, nor to any merits of theirs, or are what God is obliged to do, but what flow from his sovereign will and pleasure; who works when, where, and as he pleases, and that for his own glory; and who continues to do so in the hearts of his people; otherwise, notwithstanding the work of grace in them, they would find very little inclination to, and few and faint desires after spiritual things; and less strength to do what is spiritually good; but God of his good pleasure goes on working what is well pleasing in his sight.


Phil 3:11-14
11 if somehow I may attain the resurrection from the
dead. 12 It is not that I have already taken hold of
it or have already attained perfect maturity , but I
continue my persuit in hope that I may possess it,
since I have indeed been taken possession of by Christ
[Jesus]. 13 Brothers, I for my part do not consider my-
self to have taken possession. Just one thing: for-
getting what lies behind but straining forward to what
lies ahead. 14 I continue my pursuit toward the goal,
the prize of God's upward calling, in Christ Jesus.
(NAB)

11 If by any means I might attain unto the resurrection of the dead. 12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus. Philippians 3:11-14 KJV

John Gill's Exposition of the Bible

Philippians 3:11

If by any means I, might attain unto the resurrection of
the dead.
Not in a figurative sense, the resurrection from the death of sin to a life of grace, of which Christ is the efficient cause, for this the apostle had attained to; unless the consummation of that spiritual life, in perfect holiness, should be intended, than which nothing was more desirable by him; nor in a representative sense, for this also he enjoyed in Christ his head, being risen with him, and in him, when he rose from the dead; but in a literal sense and designs not the general resurrection of the just and unjust, which he believed; for he knew that everyone must, and will attain to this, even Pharaoh, Judas, and the worst of men; but the special and particular resurrection of the righteous, the better resurrection, which will be first, and upon the personal coming of Christ, and by virtue of union to him, and in a glorious manner, and to everlasting life and happiness: and when the apostle says, "if by any means" he might attain to this, it is not to be understood as if he doubted of it, which would be inconsistent with his firm persuasion, that nothing should separate him from the love of God, and with his full assurance of faith, as to interest in Jesus Christ; but it denotes the difficulty of attaining it, since through various afflictions and great tribulations a believer must pass, before he comes to it; and also the apostle's earnest desire of it, and strenuous endeavour for it; not caring what scenes of trouble, or sea of sorrow what fiery trials, severe sufferings, or cruel death he went through, so be it he obtained as he believed he should, the glorious and better resurrection; he counted not his life dear to himself, he loved it not unto death, having in view the blissful and happy state after it.

Philippians 3:12

Not as though I had already attained
Or "received"; he had received much grace out of the fulness of it in Christ; he had received the gift of righteousness, the forgiveness of his sins, and the adoption of children; he had attained to a lively hope of the incorruptible inheritance, and had received a right unto it, and had a meetness for it; but as yet he had not received the thing itself, nor was he come to the end of his race, and so had not received the crown of righteousness laid up for him; he had not yet attained to perfect knowledge, nor perfect holiness, nor perfect happiness: wherefore he adds,

either were already perfect;
he was perfect in comparison of others, that were in a lower class of grace, experience, and knowledge, in which sense the word is used in (Philippians 3:15) , and in (1 Corinthians 2:6) ; he was so, as perfection intends sincerity, uprightness, and integrity; the root of the matter, the truth of grace was in him; his faith was unfeigned, his love was without dissimulation, his hope was without hypocrisy, his conversation in the world was in godly simplicity, and his preaching and his whole conduct in his ministry were of sincerity, and in the sight of God: he was perfect as a new creature with respect to parts, having Christ formed in him, and all the parts of the new man, though not as to degrees; this new man not being as yet grown up to a perfect man, or to its full growth, to the measure of the stature of the fulness of Christ; he was perfect with respect to justification, being perfectly justified from all things, by the righteousness of Christ, but not with respect to sanctification; and though his sanctification was perfect in Christ, yet not in himself; his knowledge was imperfect, something was wanting in his faith, and sin dwelt in him, of which he sometimes grievously complained: now this he says, lest he should be thought to arrogate that to himself, which he had not:

but I follow after;
Christ the forerunner, after perfect knowledge of him, perfect holiness from him, and perfect happiness with him: the metaphor is taken from runners in a race, who pursue it with eagerness, press forward with all might and main, to get up to the mark, in order to receive the prize; accordingly the Syriac version renders it, (ana jhr) , "I run", and so the Arabic: the apostle's sense is, that though he had not yet reached the mark, he pressed forward towards it, he had it in view, he stretched and exerted himself, and followed up very closely to it, in hope of enjoying the prize:

if that I may apprehend that for which also I am apprehended of
Christ Jesus;
he was apprehended of Christ, when he met him in his way to Damascus, stopped him in his journey, laid him prostrate on the ground, and laid hold on him as his own, challenged and claimed his interest in him, (Acts 9:3-6) (26:13-18) , as one that the Father had given him, and he had purchased by his blood; he entered into him, and took possession of him, and took up his residence in him, having dispossessed the strong man armed, and ever since held him as his own; and he apprehended, or laid hold on him, to bring him as he had engaged to do, to a participation of grace here, and glory hereafter; that he might know him himself, and make him known to others; that he might be made like unto him, have communion with him, and everlastingly enjoy him: and these things the apostle pursued after with great vehemence, that he might apprehend them, and be in full possession of them; and which he did, in the way and manner hereafter described.

Philippians 3:13

Brethren, I count not myself to have apprehended
That for which he was apprehended of Christ: he had not attained to perfect knowledge, was not come to the mark, had not received the prize, or laid hold on eternal life; though he had received so much grace, and such gifts, as had qualified him for an apostle; and he had been so many years in that office, and had so great a knowledge in the mystery of the Gospel, and had laboured in it more abundantly than others, and with great success; and even though he had been caught up into the third heaven, and had heard unspeakable words, not lawful to be uttered, (2 Corinthians 12:2-4) , yet he had no such opinion of himself, as if he was perfect: by which way of speaking, he tacitly strikes at the arrogance and vain confidence of false teachers, that pretended to perfection; and in this way led the brethren to conclude, that they could never have arrived to it, since so great an apostle had not; some copies read not "yet", and so the Ethiopic version:

but this one thing [I do];
which he was intent upon, constantly attended to, and earnestly pursued; it was the main and principal thing he was set upon, and which he employed himself in; and which engrossed all his thoughts, desires, affections, time, and labour; see (Psalms 27:4) (Luke 10:42) . The Syriac version reads, "this one thing I know"; signifying that whatever he was ignorant of, and however imperfect his knowledge was in other things, this he was full well apprized of, and acquainted with. The Arabic version renders the whole thus, "I do not think that I have now obtained and received anything, but the one thing"; namely, what follows;

forgetting those things which are behind,
meaning not the sins of his past life, which were indeed forgotten by God, and the guilt of which was removed from him, by the application of the blood of Christ, so that he had no more conscience of them; yet they were remembered and made mention of by him, partly for his own humiliation, and partly to magnify the grace of God: nor earthly and worldly things, which believers are too apt to have respect to, to look back upon, and hanker after, as the Israelites did after the fleshpots in Egypt, (Exodus 16:3) ; though these were forgotten by the apostle, so as not anxiously to care for them, and seek after them, to set his affections on them, or trust in them: nor his fleshly privileges, and legal righteousness, which he pursued, valued, and trusted in before conversion, but now dropped, renounced, disregarded, and counted as loss and dung, (Philippians 3:7,8) ; but rather his labours and works of righteousness since conversion, which though he times took notice of for the magnifying of the grace of God, for the defence of the Gospel, and to put a stop to the vain boasting of false teachers, yet he forgot them in point of dependence on them, and trust to them; and having put his hand to the plough, he did not look back, nor desist, but went on in his laborious way, not thinking of what he had done and gone through, nor discouraged at what was before him; as also he intends all his growth in grace, and proficiency in divine knowledge, which was very, great; and though he was thankful for these things, and would observe them to the glory of the grace of God, yet he trusted not in them: nor did he sit down easy and satisfied with what he had attained unto, and therefore was

reaching forth unto those things which are before;
to perfection of knowledge, holiness, and happiness, which were before him, and he as yet had not attained unto; but was desirous of, and pursued after with great vehemence and eagerness; the metaphor is taken from runners in a race, who did not stop to look behind them, and see what way they have run, and how far they are before others, but look and move forwards, and stretch themselves out to the uttermost, and run with all their might and main to the mark before them; and so the apostle did in a spiritual sense.

Philippians 3:14

I press toward the mark
The allusion is to the white line, or mark, which the runners in the Olympic games made up to, and to which he that came first received the prize; and by which the apostle intends the Lord Jesus Christ, who is (skopov) , "the scope", or "mark", of all the thoughts, purposes, and counsels of God, to which they all aim, and in which they all centre; and of the covenant of grace of which he is the sum and substance, the Mediator, surety, and messenger, in whom are all the blessings and promises of it; and of the Scriptures of truth, the writings of the Old and New Testament, which all testify of him, and agree in him; and of both law and Gospel, he is the end of the law, and the substance of the Gospel; and of all the graces of the Spirit, in the hearts of his people, faith looks at him, hope is concerned with him, and love has him for its object; and of all the duties believers are concerned in, they all point at him, they are done in his name and strength, through faith in him, and from a principle of love to him, and with a view to his glory; and so he is of their thoughts, affections, and desires: and to this mark they press, or "run", as the Syriac version renders it; they look to Jesus, while they are running their Christian race; they keep him in their view, and follow after him, because he is their forerunner, (Hebrews 6:20) , and the Captain of their salvation, (Hebrews 2:10) ; they set him before them as their guide to direct them, according to whom they steer their course, that so they may not lose their way, nor move out of it, to the right hand or the left; and from whom they take great encouragement to go on, and press through the difficulties they do; and besides, they know that there is no coming at the prize, but through the mark, for there is salvation in no other, (Acts 4:12) ; and that whoever comes up to the mark, or believes in Christ, shall enjoy the prize of eternal life, which is next mentioned:

for the prize of the high calling of God in Christ Jesus:
by which is meant, the incorruptible crown; the crown of life, righteousness, and glory, that fadeth not away, (James 1:12) (2 Timothy 4:8) (1 Peter 5:4) , styled "the prize of the calling of God"; because it is what God in the effectual calling calls his people to, even to a kingdom and glory, and to eternal glory and happiness; of which they have a sight, though but a glimmering view of it, and are blessed with hope in it; in which they rejoice, and see their right unto it, in the righteousness of Christ, and have a meetness for it: this is named "the high calling of God", because God is on high, who calls them to it, in allusion to the judge in the Olympic games, who was placed in an exalted situation, near the mark, with the crown in his hand, which he gave to him that came first; and because the grace by which the saints are called is from above, as every good and perfect gift is, (James 1:17) ; and because the prize they are called unto consists of things above, where Jesus is, and is the hope laid up in heaven, (Colossians 1:5) , and the inheritance reserved there, (1 Peter 1:4) ; and expresses the great honour and dignity of called ones, who are called to a crown and kingdom, are raised from the dunghill, to sit among princes, and to inherit the throne of glory, and are made kings and priests unto God: and may also denote, that the calling to such high honour is from above, and not below; and is owing to the special grace and favour of God, and not to any merits of men; nor is the prize to which they are called, of him that willeth and runneth, but of God's grace and mercy, (Romans 9:16) : and moreover, this calling is said to be "in Christ Jesus"; for both the purpose and grace, according to which men are called, are in him; the grace by which they are called, and which is implanted in them when called, is all in and from Christ; the blessings of grace, which they then in person enjoy, are spiritual blessings in him; and even the glory they are called unto is in his hands; not only the promise of eternal life, but that itself; the gift of it is with him, and it comes through him; yea, they are called by him, and said to be the called of Christ Jesus; now the prize of this calling, which is what God has prepared from all eternity, which Christ has in his hands, and will give to all his, and which is of immense richness and eternal duration, and shall be bestowed on all Christian runners, or true believers, is what the apostle was pressing for, pursuing after, with much difficulty, through great toil and labour, diligent searching of the Scriptures, frequent wrestling with God in prayer, and constant attendance on the means of grace, and ordinances of the Gospel.


Continued next post

 

[Solo]

Continued from previous post


1 Tim 4:1
Not the Spirit explicitly says that in the last times
some will turn away from the faith by paying attention
to deceitful spirits and demonic instructions...(NAB)

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 1 Timothy 4:1 KJV

John Gill's Exposition of the Bible

1 Timothy 4:1

Now the Spirit speaketh expressly
The prophecy hereafter mentioned was not an human conjecture, but, as all true prophecy, it came from the Spirit of God, who spoke or delivered it; either in the prophets of the Old Testament, who, as they spoke of the Gospel dispensation, so of the defection that should be in it; and particularly of antichrist, and of the apostasy through him, which is what is here intended, especially in Daniel's prophecies, under the names of the little horn, and vile person, (Daniel 7:1-28) and (Daniel 11:1-45) , or in the Lord Jesus Christ, who foretold that false prophets would arise and deceive many; or in some of the prophets in the Christian church, such as Agabus, and others, who might in so many words foretell this thing; or rather in the apostle himself, at this time, since this prophecy was delivered not in dark sayings, in an enigmatical way, in an obscure manner, as prophecies generally were, but in plain language, and easy to be understood, and wanted no interpreter to unriddle it; and seeing that it is nowhere to be found in so many express words elsewhere: and moreover, the apostle does not say the Spirit "hath spoken", but the Spirit "speaketh"; then, at the time of the writing of these words, in and by him. The prediction follows,

that in the latter times some should depart from the faith;
that is, from the doctrine of faith, notwithstanding it is indisputably the great mystery of godliness, as it is called in the latter part of the preceding chapter; for from the true grace of faith there can be no final and total apostasy, such as is here designed; for that can never be lost. It is of an incorruptible nature, and therefore more precious than gold that perishes; Christ is the author and finisher of it; his prevalent mediation is concerned for it; it is a gift of special grace, and is without repentance; it springs from electing grace, and is secured by it; and between that and salvation there is an inseparable connection; it may indeed decline, be very low, and lie dormant, as to its acts and exercise, but not be lost: there is a temporary faith, and a persuasion of truth, or a mere assent to it, which may be departed from, but not that faith which works by love: here it intends a profession of faith, which being made, should be dropped by some; or rather the doctrine of faith, which some would embrace, and then err concerning, or entirely quit, and wholly apostatize from. And they are said to be some, and these many, as they are elsewhere represented, though not all; for the elect cannot be finally and totally deceived; the foundation of election stands sure amidst the greatest apostasy; and there are always a few names that are not defiled with corrupt principles and practices; Christ always had some witnesses for the truth in the darkest times: and now this defection was to be "in the latter times"; either of the apostolic age, which John, the last of the apostles, lived to see; and therefore he calls it the last time, or hour, in which were many antichrists, (1 John 2:18) . And indeed in the Apostle Paul's time the mystery of iniquity began to work, which brought on this general defection; though here it has regard to some later times under the Gospel dispensation; to the time when the man of sin, and the son of perdition, was revealed, and when all the world wondered after the beast: and indeed, such will be the degeneracy in the last days of all, that when the son of man comes, as the grace, so the doctrine of faith will be scarcely to be found in the world: the means by which this apostasy will obtain and prevail will be through men's

giving heed to seducing spirits;
either to doctrines which are of a deceiving nature; or to men who profess to have the Spirit of God, and have not, but are evil men and seducers, deceiving, and being deceived; that lie in wait to deceive, and handle the word of God deceitfully; and by attending on the ministry of such persons, through hearing them, and conversing with them, the defection was to begin and spread; and therefore such should be carefully avoided, and their ministry shunned; nor should they be received, nor bid God speed.

And doctrines of devils;
such as are devised by devils, as all damnable doctrines be; and all lying ones, for the devil is the father of them; and as are all the false doctrines introduced by antichrist, for his coming was after the working of Satan; and particularly those doctrines of his concerning worshipping of angels, and saints departed, may be called the doctrines of devils, or of "demons"; being much the same with the demon worship among the Heathens, of which the devil was the inventor: unless by doctrines of devils should be meant the doctrines of men, who for their cunning and sophistry, for their lies and hypocrisy, for their malice, and murdering of the souls of men, are comparable to devils.


1 Tim 5:15
For some have already turned away to follow Satan. (NAB)

For some are already turned aside after Satan. 1 Timothy 5:15 KJV

John Gill's Exposition of the Bible

1 Timothy 5:15

For some are already turned aside after Satan.
] Meaning some of those younger widows, whom the apostle knew, and had observed to have departed from the faith they first professed, and turned their backs on Christ, and gave themselves up to carnal lusts and pleasures, and an idle and impure life and conversation, walked according to the course of this world, and the prince of it, by whom they were led captive at his will; for so everyone that apostatizes from a profession of Christ, and follows either false teachers, and their doctrines, as the Gnostics, that condemned marriage, or any sinful and impure way of life, may be said to turn aside after Satan; and as that apostle knew this to be fact, from his own observation, he therefore gives the above advice.


Heb 3:12-15
12 Take care, brothers, that none of you may have an
evil and unfaithful heart, so as to forsake the living
God. 13 Encourage yourselves daily while it is still
"today," so that none of you may grow hardened by the
deceit of sin. 14 We have become partners of Christ if
only we hold the beginning of the reality firm until
the end, 15 for it is said:

Oh, that today you would hear his voice:
"Harden not your hearts as it the
rebellion." (NAB)

12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. 14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; 15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:12-15 KJV

John Gill's Exposition of the Bible

Hebrews 3:12

Take heed, brethren
This exhortation is grounded upon the state and case of their ancestors before given, as a warning and caution to the then present Hebrews; and whom the apostle styles "brethren", to show that he had no hard thoughts of them, and that his jealousy was a godly one, and not an evil suspicion; and may teach us that all exhortations, admonitions, and reproofs should be given in love:

lest there be in any of you an evil heart of unbelief;
or such an evil heart, in which unbelief prevails, and is predominant: there is in every man, whether a profane sinner, or an hypocritical professor, an evil heart, and an unbelieving one; and there is unbelief in regenerate persons, which when cherished and encouraged by them is a great evil, and should be avoided; and this sin is aggravated by the many instances of God's grace, and by the many declarations of it, and by the exceeding great and precious promises God has made, and by the great discoveries of his love to their souls in times past: and this sin, when it gets ahead, has a very great influence on the heart, to make it evil; and unbelief was the first sin of man, at least it very early appeared; it is the mother sin, and puts persons upon every sin; it defiles the conscience, hardens the heart, renders the word unprofitable, unfit for duty and makes men unstable, and therefore to be shunned; and especially because of the dreadful effect following:

in departing from the living God;
that is, from Christ, who is the Son over his own house, and whose voice is to be heard; for of no other is the apostle speaking in the context; and who is not only the Son of the living God, but he is himself the living God; he is life in himself, and is the fountain and author of life, natural, spiritual, and eternal. This is mentioned to exalt the person of Christ, the apostle and high priest of our profession; and to discover the greatness and heinousness of the sin of such as depart from him and his Gospel, and to deter men from it: there is a final and total departure from Christ, from his Gospel and ordinances, from his people, and from a former profession of faith, which is never to be found in true believers; for they are as Mount Zion, which can never be removed; but there is a partial departure, and for a while, which they are liable to, and is attended with bad effects to them, and should be guarded against: saints should take heed of themselves, and of their hearts, and of the unbelief of them, that they do not in the least depart from Christ, by letting go their hold of him, or by a non-exercise of faith upon him; and this should be the care and concern of every individual member of the church, and at all times; unbelief is very dishonourable to God and Christ; contradicts the word and promises of God; is uncomfortable to the saints; it is a sin that very easily besets, and is very provoking to God, and is highly resented by him.

Hebrews 3:13

But exhort one another daily
In order to prevent unbelief and apostasy. The phrase is sometimes rendered, "comfort one another", or, "yourselves together", as in (1 Thessalonians 5:11) which the saints may do, by discoursing together about divine things; by praying together; by instructing one another in the doctrines of the Gospel; by putting one another in mind of the covenant of grace, and its promises; and by observing the near approach of everlasting happiness with Christ. And though the business of exhortation greatly belongs to ministers of the word, yet it ought not to be neglected by private believers; who ought, when it becomes necessary, to exhort one another to prayer; to an attendance on the word and ordinances; to a regard to their conversations; to a close adherence to their profession; and to a believing view and consideration of Christ, the apostle and high priest of it; and to a due concern for his truth and interest: and this should be done in love, with good and consolatory words, and in things, in which the saints are concerned, and do themselves regard; and it is an affair which requires prudence and faithfulness; and supposes that God's own people may be dull, heavy, and sluggish; and this is to be done "daily", every day, as often as there is an occasion, and an opportunity for it; and

while it is called today;
while the Gospel dispensation continues; or while the time of life lasts. This shows that the phrase "today", in (Psalms 95:7) did not respect David's time only. The Syriac version renders it, "until that day which is called today": until the everlasting day appears, when there will be no need of such exhortations, nor any danger of what follows:

lest any of you be hardened through the deceitfulness of sin;
actual sin, which is a transgression of the law; every sin is of an hardening nature, and by being often committed, an habit is contracted, and a callousness brought upon the heart and conscience; or the corruption of nature, indwelling sin, may be meant; an evil and a corrupt heart, which deceives through promises of pleasure, or profit to a man's self, or of secrecy and impunity; it suggests the power a man has to repent at pleasure, and the mercy of God, by which means the man is drawn in to it, and by frequent repeating it, grows hardened in it.

Hebrews 3:14

For we are made partakers of Christ
Being loved by him, given to him, and chosen in him before the foundation of the world; and so participate of all spiritual blessings in him; for this respects something past, and may be rendered, "we have been made". The phrase is expressive of union to Christ, which is not by faith on man's part, and by the Spirit on Christ's part, but by his everlasting love, taking his people into an oneness with himself; thereby becoming their head, surety, and representative, which is the ground and foundation of all the blessings of grace being imparted to them: hence arises communion; as this is a conjugal union, there is communion of names, of persons, of goods, of honour and dignity, and of everlasting glory; as it is a federal or representative union, hence a non-imputation of sin, justification, and freedom from condemnation; and as it is an union of head and members; hence a communication of life, and the security of it, and of all grace and strength; hence holiness, fruitfulness, and perseverance, and everlasting happiness both of soul and body:

if we hold fast the beginning of our confidence steadfast unto the
end;
by "confidence" is meant faith, which is an hypostasis, or subsistence, which is the word here used; and is so called, because it gives a kind of subsistence, substance, or being, to things it is concerned with, (Hebrews 11:1) and because it is a great support to believers, under their various exercises; and is that by which they have an open, spiritual, and comfortable subsistence, and abiding in Christ: the "beginning" of it, which is to be held fast, is either Christ himself, who is the (arch) , "the beginning", the author, and finisher of faith; and so this shows from whom, and in what way, this grace is distributed; and is expressive of communion with Christ, and is an evidence of the participation of him: or else the Gospel, which is the means of implanting faith, and directs to that which is the ground and foundation of it; and this is to be held fast, and never to be departed from: or else the grace of faith itself, which is a grace but begun, not yet finished, but shall continue, and is to be held fast, and constantly exercised; and perseverance in believing on Christ is an evidence of union to him.

Hebrews 3:15

While it is said today
Exhort one another, and hold fast Christ and his Gospel, and faith and confidence therein; what follows is a repetition of the citation in (Hebrews 3:7,8) in order to make a further improvement of it; which shows, that the words belong to the present times of the Gospel, and contain in them matter of moment, and great concern; and that Scripture instructions and exhortations are of perpetual use.


Heb 6:4-6
4 For it is impossible in the case of those who have
once been enlightened and tasted the heavenly gift
and shared in the holy Spirit 5 and tasted the good
word of God and the powers of the age to come, 6 and
then have fallen away, to bring them to repentance
again, since they are recrucifying the Son of God for
themselves and holding him up to contempt.

4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Hebrews 6:4-6 KJV

John Gill's Exposition of the Bible

Hebrews 6:4

For it is impossible for those who were once enlightened,
The Syriac and Ethiopic versions render it, "baptized"; and the word is thought to be so used in (Hebrews 10:32) . And indeed baptism was called very early "illumination" by the ancients, as by Justin Martyr F9, and Clemens Alexandrinus F11, because only enlightened persons were the proper subjects of it; and the word once here used seems to confirm this sense, since baptism, when rightly administered, was not repeated; but then this sense depends upon an use of a word, which it is not certain did as yet obtain; nor does the apostle take notice of baptism in a parallel place, (Hebrews 10:26,27) . This gave rise to, and seems to favour the error of Novatus, that those who fall into sin after baptism are to be cut off from the communion of the church, and never more to be restored unto it; contrary to the promises of God to returning backsliders, and contrary to facts, as well as to the directions of Christ, and his apostles, to receive and restore such persons; and such a notion tends to set aside the intercession of Christ for fallen believers, and to plunge them into despair: it is better therefore to retain the word "enlightened", in its proper sense, and to understand it of persons enlightened with Gospel knowledge; there are some who are savingly enlightened by the Spirit of God, to see the impurity of their hearts and actions, and their impotency to perform that which is good, the imperfection of their own righteousness to justify them, their lost state and condition by nature, and to see Christ and salvation by him, and their interest in it; and these being "once" enlightened, never become darkness, or ever so fall as to perish; for if God had a mind to destroy them, he would never have shown them these things, and therefore cannot be the persons designed here; unless we render the words, as the Syriac version does, "it is impossible"----(Nwjxy bwtd) , "that they should sin again"; so as to die spiritually, lose the grace of God, and stand in need of a new work upon them, which would be impossible to be done: but rather such are meant, who are so enlightened as to see the evil effects of sin, but not the evil that is in sin; to see the good things which come by Christ, but not the goodness that is in Christ; so as to reform externally, but not to be sanctified internally; to have knowledge of the Gospel doctrinally, but not experimentally; yea, to have such light into it, as to be able to preach it to others, and yet be destitute of the grace of God: and have tasted of the heavenly gift;
either faith, or a justifying righteousness, or the pardon of sin, or eternal life; which are all spiritual and heavenly gifts of grace, and which true believers have real tastes of; and hypocrites please themselves with, having some speculative notions about them, and some desires after them, arising from a natural principle of self-love. Some think the Holy Ghost is intended; but rather Christ himself, the unspeakable gift of God's love, given from heaven, as the bread of life. Now there are some who have a saving spiritual taste of this gift; for though God's people, while unregenerate, have no such taste; their taste is vitiated by sin, and it is not changed; sin is the food they live upon, in which they take an imaginary pleasure, and disrelish every thing else; but when regenerated, their taste is changed, sin is rendered loathsome to them; and they have a real gust of spiritual things, and especially of Christ, and find a real delight and pleasure in feeding by faith upon him; whereby they live upon him, and are nourished up unto eternal life, and therefore cannot be the persons here spoken of: but there are others who taste, but dislike what they taste; have no true love to Christ, and faith in him; or have only a carnal taste of him, know him only after the flesh, or externally, not inwardly and experimentally; or they have only a superficial taste, such as is opposed to eating the flesh, and drinking the blood of Christ, by faith, which is proper to true believers; the gust they have is but temporary, and arises from selfish principles. And were made partakers of the Holy Ghost;
not his person, nor his special grace; there are some who so partake of him, as to be united to him, in whom he becomes the principle of spiritual life, and motion: such have the fruits of the Spirit, and communion with him; they enjoy his personal presence and inhabitation in them; they have received him as a spirit of illumination and conviction, of regeneration and sanctification, as the spirit of faith, and as a comforter; and as a spirit of adoption, and the earnest and seal of future glory; but then such can never so fall away as to perish: a believer indeed may be without the sensible presence of the Spirit; the graces of the Spirit may be very low, as to their exercise; and they may not enjoy his comforts, gracious influences, and divine assistance; but the Spirit of God never is, in the above sense, in a castaway; where he takes up his dwelling, he never quits it; if such could perish, not only his own glory, but the glory of the Father, and of the Son, would be lost likewise: but by the Holy Ghost is sometimes meant the gifts of the Spirit, ordinary or extraordinary, (1 Corinthians 12:4-11) and so here; and men may be said to be partakers of the Holy Ghost, to whom he gives wisdom and prudence in things natural and civil; the knowledge of things divine and evangelical, in an external way; the power of working miracles, of prophesying, of speaking with tongues, and of the interpretation of tongues; for the extraordinary gifts of the Holy Ghost seem chiefly designed, which some, in the first times of the Gospel, were partakers of, who had no share in special grace, (Matthew 7:22,23) (1 Corinthians 13:2,3) .

Hebrews 6:5

And have tasted the good word of God
Not the Lord Jesus Christ, the essential Word of God, who seems to be intended before by the heavenly gift; but rather, either the Scriptures of truth in general, which are the word of God, endited by him, and contain his mind and will; which he makes use of for conviction, conversion, instruction, and comfort; and which are preserved by him: and these are a good word; they come from him who is good; they are a revelation of good things; they make known things true, pleasant, and profitable: or else the Gospel in particular, of which God is the author; and in which is a wonderful display of his wisdom and grace; and which he owns and blesses for his own glory, and the good of others: and this is a "good word", the same with (bwj rbd) , "good matter", or "word", in (Psalms 45:1) (ybwj Mgtp) , "my good word", or "the word of my goodness", in the Targum on (Isaiah 55:11) for it is the word of righteousness, reconciliation, peace, pardon, life, and salvation. And there is a special and spiritual taste of this good, word, which is delightful, relishing, and nourishing; and such who have it can never totally and finally fall away; because they who taste it, so as to eat and digest it, and be nourished by it, to them it becomes the ingrafted word, which is able to save them: but there is such a taste of this word as is disrelishing, as in profane sinners, and open opposers and persecutors of the word, or as in hypocrites and formal professors; which is only an assent to the Scriptures, as the revelation of God, or a superficial knowledge of the doctrines of the Gospel without the experience of them, and a temporal faith in them, and a natural affection for them, and pleasure with them for a time; as the Jews, and Herod with John's ministry, and the stony ground hearers. And the powers of the world to come;
meaning either the state of the church, and the glorious things relating to it, after the first resurrection, which they might have some notional apprehensions of; or the ultimate state of glory and happiness, the powers of which are the immortality, incorruption, and glory of the body, the perfect holiness and knowledge of the soul, entire freedom from all evils of every kind, full communion with Father, Son, and Spirit, and a complete enjoyment of all happiness for ever; which hypocrites may have a notional knowledge of, a natural desire after, and delight in the contemplation and hope of, as Balaam had; or rather the (dunameiv) , miracles and mighty works in the former part of the Gospel dispensation, or times of the Messiah, the Jews' world to come, (See Gill on Hebrews 2:5), are intended; which many, as Judas and others, were able to perform, who were not sincere Christians, or true believers.

Hebrews 6:6

If they shall fall away
This is not supposed of true believers, as appears from (Hebrews 6:9) nor is it to be supposed of them that they may fall totally and finally; they may indeed fall, not only into afflictions and temptations, but into sin; and from a lively and comfortable exercise of grace, and from a degree of steadfastness in the Gospel; but not irrecoverably: for they are held and secured by a threefold cord, which can never be broken; by God the Father, who has loved them with an everlasting love, has chosen them in Christ, secured them in the covenant of grace, keeps them by his power, has given them grace, and will give them glory; and by the Son, who has undertook for them, redeemed and purchased them, prays and makes preparations in heaven for them, they are built on him, united to him, and are his jewels, whom he will preserve; and by the Holy Ghost, whose grace is incorruptible, whose personal indwelling is for ever, who himself is the earnest and seal of the heavenly inheritance, and who having begun, will finish the good work of grace: but falling away, so as to perish, may be supposed, and is true of many professors of religion; who may fall from the profession of the Gospel they have made, and from the truth of it, and into an open denial of it; yea, into an hatred and persecution of what they once received the external knowledge of; and so shall fall short of heaven, and into condemnation: for, to renew them again unto repentance,
is a thing impossible: by "repentance" is meant, not baptism of repentance; nor admission to a solemn form of public repentance in the church; nor a legal repentance, but an evangelical one: and so to be "renewed" unto it is not to be baptized again, or to be restored anew to the church by repentance, and absolution; but must be understood either of renovation of the soul, in order to repentance; or of the reforming of the outward conversation, as an evidence of it; or of a renewing of the exercise of the grace of repentance and to be renewed "again" to repentance does not suppose that persons may have true repentance and lose it; for though truly penitent persons may lose the exercise of this grace for a time, yet the grace itself can never be lost: moreover, these apostates before described had only a show of repentance, a counterfeit one; such as Cain, Pharaoh, and Judas had; and consequently, the renewing of them again to repentance, is to that which they only seemed to have, and to make pretensions unto; now to renew them to a true repentance, which they once made a profession of, the apostle says is a thing "impossible": the meaning of which is not only that it is difficult; or that it is rare and unusual; or that it is unsuitable and improper; but it is absolutely impossible: it is impossible to these men to renew themselves to repentance; renovation is the work of the Holy Ghost, and not of man; and repentance is God's gift, and not in man's power; and it is impossible for ministers to renew them, to restore and bring them back, by true repentance; yea, it is impossible to God himself, not through any impotence in him, but from the nature of the sin these men are guilty of; for by the high, though outward attainments they arrive unto, according to the description of them, their sin is the sin against the Holy Ghost, for which no sacrifice can be offered up, and of which there is no remission, and so no repentance; for these two go together, and for which prayer is not to be made; see (Matthew 12:32) (Hebrews 10:26,27) (1 John 4:16) and chiefly because to renew such persons to repentance, is repugnant to the determined will of God, who cannot go against his own purposes and resolutions; and so the Jews F12 speak of repentance being withheld by God from Pharaoh, and, from the people of Israel; of which they understand (Exodus 9:16) (Isaiah 6:10) (2 Chronicles 36:16) and say, that when the holy blessed God withholds repentance from a sinner, (bwvl lwky wnya) , "he cannot repent"; but must die in his wickedness which he first committed of his own will; and they further observe F13, that he that profanes the name of God has it not in his power to depend on repentance, nor can his iniquity be expiated on the day of atonement, or be removed by chastisement: seeing they crucify to themselves the Son of God afresh;
who is truly and properly God, begotten of the Father, and of the same nature with him, in whom he greatly delights; this is Christ's highest name and title; and it was for asserting himself to be the Son of God that he was crucified; and his being so puts an infinite virtue in his sufferings and death; and it heightens the sin of the Jews, and of these apostates, in crucifying him. He was once crucified, and it is both impossible and unnecessary that he should be, properly speaking, "crucified afresh", or "again"; it is impossible, because he is risen from the dead, and will never die more; it is unnecessary, because he has finished and completed what he suffered the death of the cross for; but men may be said to crucify him again, when, by denying him to be the Son of God, they justify the crucifixion of him on that account; and when they lessen and vilify the virtue of his blood and sacrifice; and when both by errors and immoralities they cause him to be blasphemed, and evil spoken of; and when they persecute him in his members: and this may be said to be done "to themselves afresh"; not that Christ was crucified for them before, but that they now crucify him again, as much as in them lies; or "with themselves", in their own breasts and minds, and to their own destruction. Now this being the case, it makes their renewal to repentance impossible; because, as before observed, the sin they commit is unpardonable; it is a denial of Christ, who gives repentance; and such who sin it must arrive to such hardness of heart as to admit of no repentance; and it is just with God to give up such to a final impenitence, as those, who knowingly and out of malice and envy crucified Christ, had neither pardon nor repentance; and besides, this sin of denying Christ to be the Son of God, and Saviour of men, after so much light and knowledge, precludes the way of salvation, unless Christ was to be crucified again, which is impossible; for so the Syriac version connects this clause with the word "impossible", as well as a foregoing one, rendering it, "it is impossible to crucify the Son of God again, and to put him to shame"; and so the Arabic version. Christ was put to open shame at the time of his apprehension, prosecution, and crucifixion; and so he is by such apostates, who, was he on earth, would treat him in the same manner the Jews did; and who do traduce him as an impostor and a deceiver, and give the lie to his doctrines, and expose him by their lives, and persecute him in his saints.


--------------------------------------------------------------------------------
FOOTNOTES:

F12 Maimon. Hilchot. Teshuba, c. 6. sect. 3.
F13 Vid. R. David Kimchi in Isa. xxii. 14.
Heb 6:11-12
Our desire is that each of you show the same zeal till the
end, fully assured of that for which you hope. Do not grow
lazy but Imitate those who through faith and patience, are
inheriting the promises. (NAB)


Continued next post

 

[Solo]

Continued from previous post


1 Pet 1:13-15
So gird the loins of your understanding; live soberly; set
your hope on the gift to be conferred on you when Jesus
Christ appears. (NAB)

13 Wherefore gird up the loins of your mind, be sober, and hope to the end F3 for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 1 Peter 1:13-15 KJV

John Gill's Exposition of the Bible

1 Peter 1:13

Wherefore gird up the loins of your mind
With the girdle of truth; see (Ephesians 6:14) since angels desire to look into the mysteries of grace, do you apply your minds, and diligently attend unto them, in opposition to all loose and vagrant thoughts of the mind, about other things: give yourselves up wholly to them, meditate upon them, employ yourselves in them, and about them; seeing they are the study and inquiry of angels, and what the prophets have prophesied of, and searched into and ministered, and the apostles of Christ have preached; and besides, are things which relate to the person, office, sufferings, and glory of Christ, and the salvation of immortal souls. Though the phrase is sometimes used to denote preparation and readiness, and to be in a fit position to do anything, as the Israelites were at the eating of the first passover, to march at the least notice out of Egypt; and so to go a journey, to run a race, to serve another, to wait on him, and for him, and also be prepared for battle; and is a metaphor taken from the custom of the eastern nations, who used to wear long garments, which they gathered up close to them, and girt about them, when they were about any of the above things, that they might be no hinderance to them, and that they might perform them with more expedition and dispatch; and so may be expressive of the readiness of believers, as pilgrims and travellers, for their journey towards the heavenly country, and to run the race set before them, and also to do every good work, according to the station they are placed in, to serve their Lord and master Jesus Christ in whatsoever he calls them to, and to wait for his coming; see (Luke 12:35-37) and also to fight his battles, to quit themselves like men, and be strong in defence of his Gospel, and against every enemy of his and theirs.

Be sober;
which is not only opposed to intemperance in eating and drinking, which greatly disqualifies for the above readiness and attention, but also to a being inebriated with the cares of this life, which choke the word, and make it unfruitful, and lead men into temptation, and many foolish and hurtful lusts, and from the faith of Christ; and likewise to a being intoxicated with errors, and false doctrine, which lull men asleep, and render them incapable of serving Christ, and his church; and turn their heads from faith to fables, and are contrary to the words of truth and soberness; so that to be sober, is not only to be moderate in eating and drinking; but to be disengaged from the anxious cares of the world, and to be disentangled, recovered, or awaked from the error of the wicked:

and hope to the end;
or "perfectly", as the Greek word may be rendered, and as it is in the Syriac version, which joins it with the other phrase, and renders it, "be ye perfectly awaked". The Arabic version renders it, "trusting with a perfect confidence"; so that it designs either the nature of that lively hope, to which they were begotten again, and are here exhorted to exercise, it being perfect, sincere, and without hypocrisy; not like the hope of the hypocrite, which shall perish, and stand him in no stead, but an undissembled one; for as there is faith unfeigned, and love without dissimulation, so hope without hypocrisy; and also the full assurance of it, for as there is a plerophory of faith and love, and of understanding, so of hope; see (Hebrews 6:11) or it intends the duration of this grace, and the exercise of it: it is a grace that does, and will remain, and it ought to be continually exercised, and the rejoicing of it to be kept firm, to the end; to the end of life, and until the saints come to the enjoyment of what they are hoping for; even

for the grace that is to be brought unto you as the revelation of
Jesus Christ;
and which may be rendered for the grace that is brought unto you, in or by the revelation of Jesus Christ: and the sense may be, that there is grace that is now brought to light by the Gospel, and that is brought home to the souls of God's people through it; as electing grace, redeeming grace, justifying grace, pardoning grace, adopting grace; and, in short, salvation, as all of grace; which Gospel is the revelation of Jesus Christ: it is a revelation that is made by him; and it is a revelation that is made of him; it is a revelation of the glory of his person and offices; herein is his righteousness revealed from faith to faith; and here the riches of his grace are made manifest, and laid to open view; life and immortality are brought to light by Christ in it; and the way to eternal life, glory, and salvation, as being by Christ, is pointed out by it; and all this grace that is brought, and set before the saints in the Gospel, they ought to hope for, and comfortably believe their interest in; and continue thus hoping, believing, and trusting to the end of their days: or if our version, and which is that of others also, be retained, the meaning is, that eternal glory and happiness, which is called "grace", because it is the free gift of God through Christ, to his children and flock, and is the finishing of the grace that is bestowed on them, and wrought in them, and is future, "is to be brought"; is a glory that shall be revealed in them, and a salvation ready to be revealed to them; and which will be done when Christ shall be revealed from heaven, when he shall appear a second time, and in glory; and is, and ought to be, the object of their hope, for it is laid up, and reserved for them; and they have the earnest of it in them, as well as the promise of it to them. The Syriac and Ethiopic versions, instead of "grace", read "joy"; and is the same with eternal glory, the joy of the Lord prepared for them, and which they shall enter into.

1 Peter 1:14

As obedient children
Or "children of obedience". This may be connected either with what goes before, that seeing they were children of God, by adopting grace, and in regeneration brought to the obedience of faith, to whom the inheritance belonged, therefore they ought to continue hoping for it; or with what follows, that since they were manifestly the children of God by faith in. Christ Jesus, being begotten again to a lively hope, they ought to be followers of him, and imitate him in holiness and righteousness, and show themselves to be obedient ones to his Gospel and ordinances, as children ought to honour, and obey, and imitate their parents:

not fashioning yourselves to the former lusts in your ignorance.
The phrase is much the same with that in (Romans 12:2) "be not conformed to this world"; for to be conformed, or fashioned to the world, is to be fashioned to the lusts of it; and to be fashioned to the lusts of it is to indulge them, to make provision for them, to obey them, to live and walk in them; which should not be done by the children of God, and who profess themselves to be obedient ones to the Gospel, which teaches otherwise; and that because they are lusts, foolish, hurtful, and deceitful ones, ungodly ones; the lusts of the devil, as well as of the world, and of the flesh, and which war against the soul; and because they are "former" ones, which they served in a time of unregeneracy, and were now convinced and ashamed of, and therefore should no longer live to them; the time past of life being sufficient to have walked in them: and because they were lusts in ignorance, which they had indulged in a state of ignorance; not of Gentilism, though this might be the case of some, but of Judaism; when they knew not God, especially in Christ, and were ignorant of his righteousness, and of the exceeding sinfulness of sin, as committed against a law that was holy and spiritual; nor did they know Christ, and the way of salvation by him, but thought they ought to do many things contrary to his name; nor the work of the Spirit in regeneration, saying with Nicodemus, how can these things be? nor the true sense of the Scriptures, the sacred oracles, that were committed to them; much less the Gospel, which was hidden from them, and they were enemies to: but now it was otherwise with them; they were made light in the Lord, and had knowledge of all these things; and therefore, as their light increased, and the grace of God, bringing salvation, appeared unto them, and shone out on then, it became them to deny ungodliness and worldly lusts, and not to walk as they had done before, since they had not so learned Christ.

1 Peter 1:15

But as he which hath called you is holy
Which is a periphrasis of God the Father, who had called them, not merely in an external way, by the outward ministry of the word; but internally, powerfully, and efficaciously, by his Spirit and grace; and who had called them to holiness of life and conversation, as well as in calling had implanted principles of holiness in them, and therefore is said to call them with an holy calling; and who himself is holy, naturally, perfectly, and originally, and in such sense as no creature is, angels or men; and is glorious in holiness, and is the source and fountain of holiness in others: therefore

[so] be ye holy in all manner of conversation;
which respects not internal holiness, but supposes it; for that is God's work, and not the creature's act; it is the sanctification of the Spirit, of which he is the author; this they were chosen unto from the beginning, and made partakers of in regeneration; but external holiness, holiness of life and conversation, in all the parts and branches of it, both with respect to God and men, in matters both of religion and civil life: and to be holy in this sense is an imitating of God, a copying after him, though he is far from being equalled by a sinful creature, or even by an angel in heaven; however, the arguments to it, taken from the nature of God, and of his effectual calling to grace and holiness, are very strong and powerful; for it is walking worthy of him, who has called us to his kingdom and glory; and walking worthy of that calling wherein we are called; and a following of God, as dear and obedient children; and what is according to his will, and what he directs unto, and requires, as appears from what follows.


2 Pet 2:15
Abandoning the straight road, they have gone astray,
following the road of Baslaam, the son of Bosor, who
loved payment for wrongdowing,...

Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 2 Peter 2:15 KJV

John Gill's Exposition of the Bible

2 Peter 2:15

Which have forsaken the right way
The right way of the Lord, the way of truth, the Gospel of truth; or Christ, who is the way, the truth, and the life; the true way to eternal life, and which is the right way to eternal happiness; the way of life, righteousness, and salvation by Christ, the Christian faith, and the doctrine of it, which they once professed, but now relinquished:

and are gone astray;
from the right way, the way of truth and holiness, into the paths of error and profaneness:

following the way of Balaam [the son] of Bosor;
which Jude calls his error, (Jude 1:11) , and is the path of covetousness, uncleanness, and idolatry, sins which he was either guilty of himself, or taught, advised, and seduced others to; see (Revelation 2:14) . The Vulgate Latin version reads "Balaam [out of] Bosor", taking "Bosor" for the name of a place, of which "Balaam" was; but not "Bosor", but "Pethor", was the place of Balaam's residence, (Numbers 22:5) . The Arabic and Ethiopic versions supply, as we do, "the son of Bosor"; and the Syriac version reads, "the son of Beor", as in (Numbers 22:5) ; for Beor and "Bosor" are the same names; the "sheva" being pronounced by "o", as it is by "oa" in "Boanerges", and the "ain" by "s". Moreover, the letters (u) and (e) are sometimes used for one another, as in (Nau) and (Nae) , (Ura) and (era) , and so (e) and (v) , especially in the Chaldean dialect; and Peter now being at Babylon in Chaldea, see (1 Peter 5:13) ; it is no wonder that he so pronounced.

Who loved the wages of unrighteousness:
which were the rewards of divination, (Numbers 22:7) ; which were brought him for his divining or soothsaying, and may well be called unrighteous wages, since it was for doing unrighteous things, or things in an unrighteous manner; and these he loved, desired, and greedily coveted, and fain would he have taken Balak's gold and silver, and have cursed Israel, but was restrained by the Lord: he showed a good will to it, in going along with the messengers, and in building altars, and offering sacrifice in one place after another, in which there was a great resemblance between him and the men here spoken of.


2 Pet 2:20-21 20
For if they, having escaped the defilement of the world
through the knowledge of [our] Lord and savior Jesus Christ,
again become entangled and overcome by them, their last
condition is worse then their first. 21 For it would have
been better for them not to have known the way of righteous-
ness than after knowing it to turn back from the holy
commandment handed down to them.

20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20-22 KJV

John Gill's Exposition of the Bible

2 Peter 2:20

For if after they have escaped the pollutions of the world,
The sins of it, the governing vices of it, which the men of the world are addicted to, and immersed in; for the whole world lies in wickedness, and which are of a defiling nature: the phrase is Rabbinical; it is said F17,


``he that studies not in the law in this world, but is defiled (amle ypwnjb) , "with the pollutions of the world", what is written of him? and they took him, and cast him without:''

these, men may escape, abstain from, and outwardly reform, with respect unto, and yet be destitute of the grace of God; so that this can be no instance of the final and total apostasy of real saints; for the house may be swept and garnished with an external reformation; persons may be outwardly righteous before men, have a form of godliness and a name to live, and yet be dead in trespasses and sins; all which they may have
through the knowledge of the Lord and Saviour Jesus Christ.
The Vulgate Latin, and all the Oriental versions, read, our Lord, and the latter leave out, "and Saviour"; by which "knowledge" is meant, not a spiritual experimental knowledge of Christ, for that is eternal life, the beginning, pledge, and earnest of it; but a notional knowledge of Christ, or a profession of knowledge of him, for it may be rendered "acknowledgment"; or rather the Gospel of Christ, which, being only notionally received, may have such an effect on men, as outwardly to reform their lives, at least in some instances, and for a while, in whose hearts it has no place. Now if, after all this knowledge and reformation,

they are again entangled therein;
in the pollutions of the world, in worldly lusts, which are as gins, pits and snares:

and overcome;
by them, so as to be laden with them, and led away, and entirely governed and influenced by them:

the latter end,
or state,

is worse with them than the beginning;
see (Matthew 12:45) . Their beginning, or first estate, was that in which they were born, a state of darkness, ignorance, and sin, and in which they were brought up, and was either the state of Judaism, or of Gentilism; their next estate was an outward deliverance and escape from the error of the one, or of the other, and an embracing and professing the truth of the Christian religion, joined with a becoming external conversation; and this their last estate was an apostasy from the truth of the Gospel they had professed, a reception of error and heresy, and a relapse into sin and immorality, which made their case worse than it was at first; for, generally, such persons are more extravagant in sinning; are like raging waves of the sea, foaming out their own shame; and are seldom, or ever, recovered; and by their light, knowledge, and profession, their punishment will be more aggravated, and become intolerable.

2 Peter 2:21

For it had been better for them
Not that ignorance is good, or to be excused; but it would have been a lesser evil, and not so much aggravated:

not to have known the way of righteousness;
the same with "the way of truth", (2 Peter 2:2) , and "the right way", (2 Peter 2:15) , the Gospel, which points out the way and method of a sinner's justification before God, which is not by the works of the law, but by the righteousness of Christ imputed to them, and received by faith; and which teaches men to live soberly, righteously, and godly; and a large, notional, though not an experimental knowledge, these apostates had of the word and doctrine of righteousness, and indeed of the whole of the Christian religion, which may truly go by this name:

than after they have known [it];
owned, embraced, and professed it:

to turn:
the Vulgate Latin version, and some copies, as the Alexandrian and others, add, to that which is behind; to their former lusts, or errors, or worse, which they had turned their backs upon externally:

from the holy commandment delivered unto them;
by the commandment is meant the Gospel also, see (2 Peter 3:2) (1 Timothy 6:14) ; called holy, because of its nature and influence, and in opposition to the pollutions of the world; and which is the faith once delivered, (Jude 1:3) , and which they received, as delivered to them; and, particularly, the ordinances of it, which they once submitted to, kept, and observed, as they were delivered to them, but now relinquished, or corrupted: wherefore, it would have been better for them to have been in their former ignorance, either in Judaism, or in Gentilism, since proportionate to a man's light is his guilt, and so his punishment, see (Romans 2:12) (Luke 12:47,48) .

2 Peter 2:22

But it is happened unto them, according to the true proverb,
Which is true, both in fact and in the application of it, and which lies in the Scriptures of truth, at least the first part of it, (Proverbs 26:11) .

The dog [is] turned to his own vomit again, and the sow that was
washed to her wallowing in the mire;
which expresses the filthy nature of sin, signified by vomit, mire, and dirt, than which nothing is more abominable and defiling; and also the just characters of these apostates, who are filly compared to dogs and swine and likewise their irreclaimable and irrecoverable state and condition, it being impossible they should be otherwise, unless their natures were changed and altered. In the Hebrew language, a "sow" is called (ryzx) , from the root (rzx) , which signifies to "return", because that creature, as soon as it is out of the mire and dirt, and is washed from its filthiness, naturally returns to it again: so such apostates return to what they were before, to their former principles and practices: in this manner the Jews explain the proverb,

``Tobiah returns to Tobiah, as it is said, (Proverbs 26:11) ; as a dog returneth to his vomit F18.''

Of course the quote from Hebrews 6:4-6 is being hotly discussed now, but is a part of the scriptural references that indicate that salvation is not secure while we are alive on earth, secure only when we are judged by God and we do indeed, go to heaven.

When one understands Hebrews 6:4-6 it assures that the work of Jesus Christ on the cross is all that is necessary for ones Salvation. With your understanding of Hebrews 6:4-6 there would be no repentence available to believers when they sin. In view of this Scripture the crucifying the Son of God afresh occurs each time that a mass is performed in the minds of the Roman Catholics. Jesus paid the price one time for all sins, and those who have been born again as Jesus describes in John 3 are New Creatures in Christ. The old is passed away, and the New Creature abides in Christ Jesus.

Being "unborn" is your terminology, not mine. And of course I would use Jesus' statement in John 3:5 as indicating that it is by baptism that we are "born again." (water and Spirit) There is nothing here to indicate that one so baptized, or perhaps I should say "saved" at some altar call, cannot fall and discent into a state that is even worse then before.

Jesus speaks of being born again. All of us are born of the flesh and in the physical birth we are immersed in water; those who are born again are born again of the Spirit, not of water. Those who believe in the regeneration of water baptism do not understand Jesus' teaching of John 3. Note that Jesus says that that which is born of flesh is flesh, and that which is born of Spirit is spirit. Dunking someone in water does absolutly nothing as far as Salvation goes. Without repentence, belief, and following Jesus, one cannot be saved. Baptism is the first act of obedience of a born again believer.

I do expect someone to say, "well, that individual was never truly saved in the first place." That immediately brings the question, how can anyone know for sure that they are truly saved?

Read 1 John and learn what assurance of Salvation is all about.
Time to hit the sack as I have to get up in 4 hours. Good night.

 

[Guest]

William,

May I simply ask where your assurance of salvation lies?

 

[William Putnam]

William
What happens when you get tired after all the ''work'' of keeping your salvation?....

Me, "get tired"? On the contrary, going to church daily, saying the rosary with our group there, hearing Mass and receiving the Holy Eucharist refreshes me for the rest of the day!

God bless,

PAX

Bill+†+


Christus Vincit! Christus Regnat! Christus Imperat!

 

[William Putnam]

William
I have proof that Mary sinned.....

I counted three times in this movie http://www.thenativitystory.com/ where she clearly sinned... This is why she needed a savior...Had she prayed the rosary, she would have been ok. :wink:

Do you put that much credence in a movie on the Nativity of Our Lord?

And are you going to keep it a big secret those three times she supposedly sinned?

I did not see the movie.

God bless,

PAX

Bill+†+



My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.
For he has looked upon his handmaid's lowliness; behold, from now on will all ages
call me blessed. (Luke 1:46-48)

 

[William Putnam]

Continued from previous post


1 Pet 1:13-15
So gird the loins of your understanding; live soberly; set
your hope on the gift to be conferred on you when Jesus
Christ appears. (NAB)

13 Wherefore gird up the loins of your mind, be sober, and hope to the end F3 for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 1 Peter 1:13-15 KJV

John Gill's Exposition of the Bible

1 Peter 1:13

Wherefore gird up the loins of your mind
With the girdle of truth; see (Ephesians 6:14) since angels desire to look into the mysteries of grace, do you apply your minds, and diligently attend unto them, in opposition to all loose and vagrant thoughts of the mind, about other things: give yourselves up wholly to them, meditate upon them, employ yourselves in them, and about them; seeing they are the study and inquiry of angels, and what the prophets have prophesied of, and searched into and ministered, and the apostles of Christ have preached; and besides, are things which relate to the person, office, sufferings, and glory of Christ, and the salvation of immortal souls. Though the phrase is sometimes used to denote preparation and readiness, and to be in a fit position to do anything, as the Israelites were at the eating of the first passover, to march at the least notice out of Egypt; and so to go a journey, to run a race, to serve another, to wait on him, and for him, and also be prepared for battle; and is a metaphor taken from the custom of the eastern nations, who used to wear long garments, which they gathered up close to them, and girt about them, when they were about any of the above things, that they might be no hinderance to them, and that they might perform them with more expedition and dispatch; and so may be expressive of the readiness of believers, as pilgrims and travellers, for their journey towards the heavenly country, and to run the race set before them, and also to do every good work, according to the station they are placed in, to serve their Lord and master Jesus Christ in whatsoever he calls them to, and to wait for his coming; see (Luke 12:35-37) and also to fight his battles, to quit themselves like men, and be strong in defence of his Gospel, and against every enemy of his and theirs.

Be sober;
which is not only opposed to intemperance in eating and drinking, which greatly disqualifies for the above readiness and attention, but also to a being inebriated with the cares of this life, which choke the word, and make it unfruitful, and lead men into temptation, and many foolish and hurtful lusts, and from the faith of Christ; and likewise to a being intoxicated with errors, and false doctrine, which lull men asleep, and render them incapable of serving Christ, and his church; and turn their heads from faith to fables, and are contrary to the words of truth and soberness; so that to be sober, is not only to be moderate in eating and drinking; but to be disengaged from the anxious cares of the world, and to be disentangled, recovered, or awaked from the error of the wicked:

and hope to the end;
or "perfectly", as the Greek word may be rendered, and as it is in the Syriac version, which joins it with the other phrase, and renders it, "be ye perfectly awaked". The Arabic version renders it, "trusting with a perfect confidence"; so that it designs either the nature of that lively hope, to which they were begotten again, and are here exhorted to exercise, it being perfect, sincere, and without hypocrisy; not like the hope of the hypocrite, which shall perish, and stand him in no stead, but an undissembled one; for as there is faith unfeigned, and love without dissimulation, so hope without hypocrisy; and also the full assurance of it, for as there is a plerophory of faith and love, and of understanding, so of hope; see (Hebrews 6:11) or it intends the duration of this grace, and the exercise of it: it is a grace that does, and will remain, and it ought to be continually exercised, and the rejoicing of it to be kept firm, to the end; to the end of life, and until the saints come to the enjoyment of what they are hoping for; even

for the grace that is to be brought unto you as the revelation of
Jesus Christ;
and which may be rendered for the grace that is brought unto you, in or by the revelation of Jesus Christ: and the sense may be, that there is grace that is now brought to light by the Gospel, and that is brought home to the souls of God's people through it; as electing grace, redeeming grace, justifying grace, pardoning grace, adopting grace; and, in short, salvation, as all of grace; which Gospel is the revelation of Jesus Christ: it is a revelation that is made by him; and it is a revelation that is made of him; it is a revelation of the glory of his person and offices; herein is his righteousness revealed from faith to faith; and here the riches of his grace are made manifest, and laid to open view; life and immortality are brought to light by Christ in it; and the way to eternal life, glory, and salvation, as being by Christ, is pointed out by it; and all this grace that is brought, and set before the saints in the Gospel, they ought to hope for, and comfortably believe their interest in; and continue thus hoping, believing, and trusting to the end of their days: or if our version, and which is that of others also, be retained, the meaning is, that eternal glory and happiness, which is called "grace", because it is the free gift of God through Christ, to his children and flock, and is the finishing of the grace that is bestowed on them, and wrought in them, and is future, "is to be brought"; is a glory that shall be revealed in them, and a salvation ready to be revealed to them; and which will be done when Christ shall be revealed from heaven, when he shall appear a second time, and in glory; and is, and ought to be, the object of their hope, for it is laid up, and reserved for them; and they have the earnest of it in them, as well as the promise of it to them. The Syriac and Ethiopic versions, instead of "grace", read "joy"; and is the same with eternal glory, the joy of the Lord prepared for them, and which they shall enter into.

1 Peter 1:14

As obedient children
Or "children of obedience". This may be connected either with what goes before, that seeing they were children of God, by adopting grace, and in regeneration brought to the obedience of faith, to whom the inheritance belonged, therefore they ought to continue hoping for it; or with what follows, that since they were manifestly the children of God by faith in. Christ Jesus, being begotten again to a lively hope, they ought to be followers of him, and imitate him in holiness and righteousness, and show themselves to be obedient ones to his Gospel and ordinances, as children ought to honour, and obey, and imitate their parents:

not fashioning yourselves to the former lusts in your ignorance.
The phrase is much the same with that in (Romans 12:2) "be not conformed to this world"; for to be conformed, or fashioned to the world, is to be fashioned to the lusts of it; and to be fashioned to the lusts of it is to indulge them, to make provision for them, to obey them, to live and walk in them; which should not be done by the children of God, and who profess themselves to be obedient ones to the Gospel, which teaches otherwise; and that because they are lusts, foolish, hurtful, and deceitful ones, ungodly ones; the lusts of the devil, as well as of the world, and of the flesh, and which war against the soul; and because they are "former" ones, which they served in a time of unregeneracy, and were now convinced and ashamed of, and therefore should no longer live to them; the time past of life being sufficient to have walked in them: and because they were lusts in ignorance, which they had indulged in a state of ignorance; not of Gentilism, though this might be the case of some, but of Judaism; when they knew not God, especially in Christ, and were ignorant of his righteousness, and of the exceeding sinfulness of sin, as committed against a law that was holy and spiritual; nor did they know Christ, and the way of salvation by him, but thought they ought to do many things contrary to his name; nor the work of the Spirit in regeneration, saying with Nicodemus, how can these things be? nor the true sense of the Scriptures, the sacred oracles, that were committed to them; much less the Gospel, which was hidden from them, and they were enemies to: but now it was otherwise with them; they were made light in the Lord, and had knowledge of all these things; and therefore, as their light increased, and the grace of God, bringing salvation, appeared unto them, and shone out on then, it became them to deny ungodliness and worldly lusts, and not to walk as they had done before, since they had not so learned Christ.

1 Peter 1:15

But as he which hath called you is holy
Which is a periphrasis of God the Father, who had called them, not merely in an external way, by the outward ministry of the word; but internally, powerfully, and efficaciously, by his Spirit and grace; and who had called them to holiness of life and conversation, as well as in calling had implanted principles of holiness in them, and therefore is said to call them with an holy calling; and who himself is holy, naturally, perfectly, and originally, and in such sense as no creature is, angels or men; and is glorious in holiness, and is the source and fountain of holiness in others: therefore

[so] be ye holy in all manner of conversation;
which respects not internal holiness, but supposes it; for that is God's work, and not the creature's act; it is the sanctification of the Spirit, of which he is the author; this they were chosen unto from the beginning, and made partakers of in regeneration; but external holiness, holiness of life and conversation, in all the parts and branches of it, both with respect to God and men, in matters both of religion and civil life: and to be holy in this sense is an imitating of God, a copying after him, though he is far from being equalled by a sinful creature, or even by an angel in heaven; however, the arguments to it, taken from the nature of God, and of his effectual calling to grace and holiness, are very strong and powerful; for it is walking worthy of him, who has called us to his kingdom and glory; and walking worthy of that calling wherein we are called; and a following of God, as dear and obedient children; and what is according to his will, and what he directs unto, and requires, as appears from what follows.

I am only going to reply to the last part of your three part reply, cutting through the rhetoric and simply point out the key word in the initial quote I gave here. And that key word is HOPE. Why hope if our salvation is so secure? Why “gird your loins†and put up your defense, if your salvation is so secure? In my lifetime, I have seen too many individuals come to the altar of salvation and get “saved,†with tears flowing down, yet later on in a few days or weeks, fall back into their former ways and back into serious sin.

Are such individuals still saved, sir?

2 Pet 2:15
Abandoning the straight road, they have gone astray,
following the road of Baslaam, the son of Bosor, who
loved payment for wrongdowing,...

Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 2 Peter 2:15 KJV

John Gill's Exposition of the Bible

2 Peter 2:15

Which have forsaken the right way
The right way of the Lord, the way of truth, the Gospel of truth; or Christ, who is the way, the truth, and the life; the true way to eternal life, and which is the right way to eternal happiness; the way of life, righteousness, and salvation by Christ, the Christian faith, and the doctrine of it, which they once professed, but now relinquished:

and are gone astray;
from the right way, the way of truth and holiness, into the paths of error and profaneness:

following the way of Balaam [the son] of Bosor;
which Jude calls his error, (Jude 1:11) , and is the path of covetousness, uncleanness, and idolatry, sins which he was either guilty of himself, or taught, advised, and seduced others to; see (Revelation 2:14) . The Vulgate Latin version reads "Balaam [out of] Bosor", taking "Bosor" for the name of a place, of which "Balaam" was; but not "Bosor", but "Pethor", was the place of Balaam's residence, (Numbers 22:5) . The Arabic and Ethiopic versions supply, as we do, "the son of Bosor"; and the Syriac version reads, "the son of Beor", as in (Numbers 22:5) ; for Beor and "Bosor" are the same names; the "sheva" being pronounced by "o", as it is by "oa" in "Boanerges", and the "ain" by "s". Moreover, the letters (u) and (e) are sometimes used for one another, as in (Nau) and (Nae) , (Ura) and (era) , and so (e) and (v) , especially in the Chaldean dialect; and Peter now being at Babylon in Chaldea, see (1 Peter 5:13) ; it is no wonder that he so pronounced.

A quick comment - Peter in ancient Babylon? As I understand it, that great city was reduced to total rubble in Peter’s day, being merely a cross-roads then.

But we press on…

Who loved the wages of unrighteousness:
which were the rewards of divination, (Numbers 22:7) ; which were brought him for his divining or soothsaying, and may well be called unrighteous wages, since it was for doing unrighteous things, or things in an unrighteous manner; and these he loved, desired, and greedily coveted, and fain would he have taken Balak's gold and silver, and have cursed Israel, but was restrained by the Lord: he showed a good will to it, in going along with the messengers, and in building altars, and offering sacrifice in one place after another, in which there was a great resemblance between him and the men here spoken of.

Ah, was not Peter speaking of those who were once “saved†but who revert to their former ways? Are they still saved, sir?

2 Pet 2:20-21 20
For if they, having escaped the defilement of the world
through the knowledge of [our] Lord and savior Jesus Christ,
again become entangled and overcome by them, their last
condition is worse then their first. 21 For it would have
been better for them not to have known the way of righteous-
ness than after knowing it to turn back from the holy
commandment handed down to them.

20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20-22 KJV

John Gill's Exposition of the Bible

2 Peter 2:20

For if after they have escaped the pollutions of the world,
The sins of it, the governing vices of it, which the men of the world are addicted to, and immersed in; for the whole world lies in wickedness, and which are of a defiling nature: the phrase is Rabbinical; it is said F17,


``he that studies not in the law in this world, but is defiled (amle ypwnjb) , "with the pollutions of the world", what is written of him? and they took him, and cast him without:''

these, men may escape, abstain from, and outwardly reform, with respect unto, and yet be destitute of the grace of God; so that this can be no instance of the final and total apostasy of real saints; for the house may be swept and garnished with an external reformation; persons may be outwardly righteous before men, have a form of godliness and a name to live, and yet be dead in trespasses and sins; all which they may have
through the knowledge of the Lord and Saviour Jesus Christ.
The Vulgate Latin, and all the Oriental versions, read, our Lord, and the latter leave out, "and Saviour"; by which "knowledge" is meant, not a spiritual experimental knowledge of Christ, for that is eternal life, the beginning, pledge, and earnest of it; but a notional knowledge of Christ, or a profession of knowledge of him, for it may be rendered "acknowledgment"; or rather the Gospel of Christ, which, being only notionally received, may have such an effect on men, as outwardly to reform their lives, at least in some instances, and for a while, in whose hearts it has no place. Now if, after all this knowledge and reformation,

they are again entangled therein;
in the pollutions of the world, in worldly lusts, which are as gins, pits and snares:

and overcome;
by them, so as to be laden with them, and led away, and entirely governed and influenced by them:

the latter end,
or state,

is worse with them than the beginning;
see (Matthew 12:45) . Their beginning, or first estate, was that in which they were born, a state of darkness, ignorance, and sin, and in which they were brought up, and was either the state of Judaism, or of Gentilism; their next estate was an outward deliverance and escape from the error of the one, or of the other, and an embracing and professing the truth of the Christian religion, joined with a becoming external conversation; and this their last estate was an apostasy from the truth of the Gospel they had professed, a reception of error and heresy, and a relapse into sin and immorality, which made their case worse than it was at first; for, generally, such persons are more extravagant in sinning; are like raging waves of the sea, foaming out their own shame; and are seldom, or ever, recovered; and by their light, knowledge, and profession, their punishment will be more aggravated, and become intolerable.

2 Peter 2:21

For it had been better for them
Not that ignorance is good, or to be excused; but it would have been a lesser evil, and not so much aggravated:

not to have known the way of righteousness;
the same with "the way of truth", (2 Peter 2:2) , and "the right way", (2 Peter 2:15) , the Gospel, which points out the way and method of a sinner's justification before God, which is not by the works of the law, but by the righteousness of Christ imputed to them, and received by faith; and which teaches men to live soberly, righteously, and godly; and a large, notional, though not an experimental knowledge, these apostates had of the word and doctrine of righteousness, and indeed of the whole of the Christian religion, which may truly go by this name:

than after they have known [it];
owned, embraced, and professed it:

to turn:
the Vulgate Latin version, and some copies, as the Alexandrian and others, add, to that which is behind; to their former lusts, or errors, or worse, which they had turned their backs upon externally:

from the holy commandment delivered unto them;
by the commandment is meant the Gospel also, see (2 Peter 3:2) (1 Timothy 6:14) ; called holy, because of its nature and influence, and in opposition to the pollutions of the world; and which is the faith once delivered, (Jude 1:3) , and which they received, as delivered to them; and, particularly, the ordinances of it, which they once submitted to, kept, and observed, as they were delivered to them, but now relinquished, or corrupted: wherefore, it would have been better for them to have been in their former ignorance, either in Judaism, or in Gentilism, since proportionate to a man's light is his guilt, and so his punishment, see (Romans 2:12) (Luke 12:47,48) .

2 Peter 2:22

But it is happened unto them, according to the true proverb,
Which is true, both in fact and in the application of it, and which lies in the Scriptures of truth, at least the first part of it, (Proverbs 26:11) .

The dog [is] turned to his own vomit again, and the sow that was
washed to her wallowing in the mire;
which expresses the filthy nature of sin, signified by vomit, mire, and dirt, than which nothing is more abominable and defiling; and also the just characters of these apostates, who are filly compared to dogs and swine and likewise their irreclaimable and irrecoverable state and condition, it being impossible they should be otherwise, unless their natures were changed and altered. In the Hebrew language, a "sow" is called (ryzx) , from the root (rzx) , which signifies to "return", because that creature, as soon as it is out of the mire and dirt, and is washed from its filthiness, naturally returns to it again: so such apostates return to what they were before, to their former principles and practices: in this manner the Jews explain the proverb,

``Tobiah returns to Tobiah, as it is said, (Proverbs 26:11) ; as a dog returneth to his vomit F18.''

My eyes got bleary reading even this much, and not one whit of a comment whereby the individuals Peter is speaking about who were obviously “saved†and practicing Christians, yet fall back in to their former ways, even to a condition worse then before.

Are they still saved anyway, sir?

Read 1 John and learn what assurance of Salvation is all about.
Time to hit the sack as I have to get up in 4 hours. Good night.

I hope you get a good night’s rest, and I appreciate the work you did here, but I am afraid the author does not even come close to showing how these quotes do not indicate the situation where salvation is lost in our walk of life until the end, when and only then, we are secure in our salvation, provided we are judged and we then receive our reward of heaven!

Finally, I find the author of this commentary way too flowery and wordy, never the Catholic take on those scripture quotes. If anything, what we have here is a good illustration how scriptures are interpreted differently, through our own “lens†as it were. As a Protestant, I quickly say the Catholic interpretation as being the correct one, in my humble opinion.

God bless,

PAX

Bill+†+


Jesus said unto them, "And whom do you say that I am?"
They replied, "You are the eschatological ground of our being,
the ontological foundation of the context of our very selfhood."
And Jesus replied, "What?"

 

[William Putnam]

William,

May I simply ask where your assurance of salvation lies?

Strictly speaking, I have absolutely no assurrance of salvation!

But as I sit and type on my computer keyboard, if I were to die right now, I am assured to go to heaven!

Why? Because I am presently in a "state of grace," which is to say, I have no serious sins on my soul...now.

God forbid, but next week, I may fall into apostasy!

That is why I pray daily that I be sustained in my state, that I avoid sin, or if I sin, ask for forgiveness (either by an Act of Contrition or a visit to the confessional and confess to the priest within, per John 20:22-23.)

It is that simple. Salvation is secure only when we are judged and we actually go to heaven. But in my walk in life, I may stumble along the way, and fall even further and never recover. I have seen this happen too many times to others to think differently, sir.

I fall short of the glory of God, so please pray for me, a sinner.....

God bless,

PAX

Bill+†+


Receive the holy Spirit, Whose sins you shall forgive are forgiven them, and whose sins you retain are retained,
John 20:23