Galatians, Ephesians (The Peoples Bible)
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The People’s Bible: Galatians, Ephesians | Logos Bible Software
This book combined Paul's epistles to the Galations and Ephesians, where he discussed the relationship individuals have to Christ and the church has to Christ, respectively. The Christian must always remember that we live in two worlds, one here on earth, and one in heaven. Our daily battle is continuous and we must put on the armor of God's Word to fight it as well as live under the grace God has given us!
Matthew Gunia rated it really liked it Nov 20, Mike rated it really liked it Aug 01, Nate Hochmuth marked it as to-read Dec 26, Kara Neal marked it as to-read Jun 03, Bryan Boswell marked it as to-read Nov 03, Jeannine Dennis marked it as to-read Feb 12, Dennis Hitzeman is currently reading it Dec 29, There are no discussion topics on this book yet. About Armin J. Armin J. Other books in the series. The People's Bible 4 books. Books by Armin J. But Love is an attribute, and not an essence; it belongs to character, and not to substance; it prompts, and does not produce. It is the radiance of the sun, but not the orb itself-the current of the stream, but not the water which forms it.
Olshausen's modification of the same hypothesis is liable to similar objections. Nor is God named our Father in Colossians Lastly, our rescue and subsequent settlement are ascribed to God the Father, for His sovereign grace and power alone are equal to the enterprise-and thanks again are due to Him.
The phrase is an imitation of Ephesians The apostle could not speak of the Son without a reference to His redeeming work. The work of the Father has its own aspect, and so has the work of the Son.
Our direct change of condition is ascribed to the Father, as the almighty and powerful dispenser of blessing; but we are said to be united to the Son, and so to be in Him as to obtain redemption in the union-for by the price He paid forgiveness of sins is secured and conferred. This verse, then, does not merely describe a blessing-the enjoyment of which is indispensable to our preparation for heaven, and our removal from the realm of darkness, but it also and especially characterizes a continuous gift enjoyed by those who are settled in the kingdom of the Son.
The subjects of His kingdom are in vital union with Him-in Him they are having redemption. Their translation out of the tyranny of darkness-their place in the new kingdom, and their growing maturity for heavenly bliss, are implied in this redemption, though its special element is the forgiveness of sins.
Their first condition was one of guilt as well as gloom, and forgiveness was enjoyed in their emigration from it. Nor are they perfect under the benign reign of the Son, and as a state of imperfection is so far one of sin, it is in daily need of repeated pardon. The results of Christ's work are fully enjoyed only in heaven-the process of redemption is there completed, and thus we are said still to be having it as long as we are on earth.
The entire vers e has been fully illustrated under Ephesians One question not alluded to there may be here noticed, and that is, why forgiveness occupies in both places so prominent a place? It stands as an explanation of redemption, not as if it included the whole of it, but because-. It is a first and prominent blessing. So soon as faith springs up in the heart the pardon of sin is enjoyed-the results of expiation are conferred. This doctrine was placed in the front of apostolic preaching: Acts ; Acts ; Acts ; and among the Divine declarations and promises of the Old Testament, it occurs with cheering emphasis and repetition: Exodus ; Isaiah ; Isaiah ; Jeremiah ; Micah ; Psalms ; Psalms ; and again and again it is announced as the result of accepted sacrifice in the Levitical law.
And no wonder. So deep is man's guilt, and so tremendous is the penalty; so agonized is his conscience, and so terrible are his forebodings; so utterly helpless and hopeless is his awful state without Divine interposition, that a free and perfect absolution from the sentence stands out not only as a blessing of indescribable grandeur and necessity, but as the first and welcome offer and characteristic of the gospel of Christ.
And it is no sectional or partial blessing. It makes no distinction among sins, no discrimination among transgressors. Its circuit is complete, for every sin is included, and it is offered with unbounded freedom and invitation.
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No previous qualification is requisite, and no subsequent merit is anticipated. And as it is the act of the sovereign judge, who shall arraign its equity, or by what other authority can it be revoked or cancelled? Romans Forgiveness is more closely connected with redemption than any other blessing, as it is the only blessing enjoyed immediately from Christ, and as the direct result of His expiation. Other blessings obtained for Christ's sake are given through some appointed and dependent medium. Thus, peace is the effect of pardon; and holiness is the product of the Spirit and the word, as agent and instrument.
But forgiveness passes through no intervention-it comes at once from the cross to the believing soul. It is essentially bound up with subsequent gifts. Forgiveness precedes purity-there is change of state before there is change of heart. The Holy Ghost did not come down till Christ was glorified-till His expiatory oblation had been accepted. Being justified, believers are sanctified.
Romans 12; Ephesians 4; Ephesians 5; Galatians 5; 1 Peter 4; Colossians 3; Hebrews 10
The imputation of righteousness is a necessary pre-requisite to the infusion of holiness. The Spirit will not take up His abode in an unpardoned soul, and the sinner's relation to the law must be changed ere his nature be renovated. At the same time, pardon and holiness are inseparably associated, and the remission of trespasses is the precursor of peace and joy, hope and life. Having now spoken of Christ and the blessings secured by union to Him, the apostle, for obvious reasons, lingers on that Name round which crystallized all the doctrines he taught-all the truths of that theology which it was the one business of his life to proclaim.
The next verse begins a lofty and comprehensive paragraph, in which the dignity and rank of Christ are described in linked clauses of marvellous terseness and harmony. The apostle introduces the name of the Son on purpose, and then details in sweeping completeness the glory of His person and work.
There is no doubt that the verses were composed in reference to modes of error prevalent at Colosse, and the forms of expression have their special origin, shape, and edge in this polemical reference. While the writer states absolute truth in rich and glowing accumulation of sentences, still, the thought and diction are so moulded as to bear against false dogmas which were in circulation.
It is strange that in any system of theology the person of Christ should be depreciated, and His mediatorial work vailed and slighted. The spectacle, however, is not an uncommon one. Yet the apostles can scarcely find language of sufficient energy and lustre to tell in it the honour and majesty of the Redeemer.
The sentences in which Paul describes the rank and prerogative of Christ are like a bursting torrent, dashing away every barrier in its impetuous race. How he exults in the precious theme, and how his soul swells into impassioned panegyric! We do not know in what precise way the dignity of Jesus was vilified by the Colossian errorists. It would seem, indeed, that the germs of Gnosticism and Ebionitism were to be found in Colosse-denial of Christ's actual humanity, and of His supreme divinity.
The apostle, therefore, holds Him out as the one Supreme Creator, not only of the world, but of the universe, and declares that reconciliation is secured in the body of His flesh through death. Confused notions of the spirit-world appear also to have prevailed. Jesus was discrowned. The Lord of the angels was placed among the angels, as if he had been a selected delegate out of many illustrious compeers.
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That He was superhuman may not have been denied-but that He was truly human was more than questioned. That there had been a being of superior order upon earth was allowed, but whether as a veritable man he had blood to shed, and a soul and body to be severed in death and re-united in resurrection, appears to have been doubted or denied.
Ascetic austerities, and mystical speculations, took the place of reliance on an objective atonement. The gospel was shorn of its simplicity, and mutilated in its adaptations, in order to be fitted in to the dogmas and announced in the specious nomenclature of a vain theosophy. That Jesus, as a celestial being, stood in a certain relation to God, and bore some similitude to Him, might be granted-but the likeness was thought to be faint and distant.
The clause dazzles by its brightness, and awes by its mystery. The invisible God-how dark and dreadful the impenetrable vail! Christ His image-how perfect in its resemblance, and overpowering in its brilliance! We must worship whilst we construe; and our exegesis must be penetrated by a profound devotion. Bernhardy, p.
That this term was a current one in the Jewish theosophy, is plain from many citations.
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John ; Romans ; 1 Timothy But where shall this be found? Can any creature bear upon him the full impress of Divinity, and shine out in God's stead to the universe without contraction of person or diminution of splendour? Could the Infinite dwarf itself into the finite, or the Eternal shrink into a limited cycle? May we not, therefore, anticipate a medium in harmony with the original? The lunar reflection is but a feeble resemblance of the solar glory. A visible God can alone be the image of God, possessing all the elements and attributes of His nature.
The Divine can be fully pictured only in the Divine. The universe mirrors the glory of God, but does not circumscribe it. The very counterpart of God He is. It is therefore Jesus in His mediatorial person that the apostle characterizes as being the image of God.