notes

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This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

notes 1452680589467 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

Notes

2013-02-11 03:04:02

2013-02-14 04:10:05

Theological Questions 1. What does it mean to be "dead in the trespasses and sins" ? This is of particular interest b/c often is it argued that b/c reformed theology argues that men and women are dead then they can't choose to even rebel against God. That is, we say that humanity rebels against God in one breath and that humanity is dead in another breath. Why do we say that men can run from God, but use the idea of deadness to explain why men cannot run towards God? My initial response is that when we say people are dead we do not mean they have no power of choice any longer. It is clear the human beings make choices throughout the Scriptures and in our world today. Pharaoh hardens his own heart in the Exodus a total of 10 times. The people of Israel choose to form a golden calf to worship in Ex. 32. The Jews choose Barabbas over Jesus when Pilate offers to release someone from prison. And the list could go on. It is also true that many have "chosen" to obey Yahweh and live righteously (Abraham, David, etc.). The issue is whether or not fallen human beings have the power to obey, follow after, and honor God apart from divine help, empowerment, etc. My current answer is no. What I mean when I say that men are dead in their sins is that they are dead towards God. That is, apart from the regenerating work of the Holy Spirit, they cannot choose to live for the glory of God. This, however, needs proven from the Bible. Obrien notes that Paul uses this word (nekrous) "to denote physical death" in Romans 14:9 while also "being united with Christ in his death in Colossians 2:20" (Obrien, 156). Although it is sometimes referred to as spiritual death, it has been understood in different ways. For example, Obrien mentions Meyer (?) in a footnote as holding a position that sees the description as "liable to death." Obrien rejects this and prefers to see the condition as present (Obrien, 157). Following the idea of spiritual death, Snodgrass simply states that "Paul viewed the former life as death, that is, spiritual death" and supports this in a footnote by stating that the two Greek terms "nekros" and "thanatos" "are used in the NT to express this metaphorical death" (Snodgrass, 95). He offers, however, none of those instances for the reader to look up and evaluate. Snodgrass does helpfully expand on Obrien by stating that the "sins and transgressions" are likely both causative and evidential of spiritual death. Hoehner notes that the present participle for "to be" "denotes the action that occured before the main verbs in verses 5-6...and thus showing their ongoing condition as dead before God's gracious act of making them alive" (Hoehner, 307). Hoehner then states the obvious; "The adjective (predicate accusative) "dead" must certainly describe their spiritual and not physical condition, for the next two verses show that they were very much alive physically" (Hoehner, 307). Hoehner mentions the Prodigal Son as being reckoned dead but then alive upon return from his wayward travels (Luke 15:24). This is a helpful passage that gives us one clear usage of the term "nekros" as referring to a spiritual type deadness and not a physical type deadness. Still, what does it mean to be "dead" spiritually? In the Reformed camp we use this to argue that man cannot come to God on his own. But, the prodigal son seems to have been "dead", yet returns seemingly on his own...though what God did in his heart is not recorded. We do see, however, that the prodigal only returned to his father once he had "come to his senses." This, possibly, could be evidence of God's grace at work to make the son see the error of his way. Thus, we could say, when combined with other passages, the death of Ephesians 2 is a death that is spiritual. We are dead to God in the sense that we are running from him, headlong into debauchery, without the power to come to our own senses (be made alive). What we need is for God to act. And that is exactly what he does. "But God...made us alive..." Some have taken this, also, to mean that we are in danger of death. That is, if we continue in our trespasses and sins we are liable to hell (Meyer). Calvin addresses this in his commentary on Ephesians. Calvin states, "He [Paul] does not mean simply they were in danger of death; but he declares that it was a real and present death under which they laboured. As spiritual death is nothing else than the alienation of the soul from God, we are all born as dead men, and we live as dead men, until we are made partakers of the life of Christ...". 2. In 2:8 we find "it is the gift of God" ( θεοῦ τὸ δῶρον ). First, why do we insert "it"? Second, what is "it" referring to? Some say that "it" refers to faith while others say the antecedent is the whole of the preceding idea; namely, that "by grace you have been saved through faith." What is the antecedent and why does it matter? Wallace states that "this is the most debated text in terms of the antecedent of the demonstrative pronoun, touto." He goes on to state that "on a grammatical level, then, it is doubtful that either 'faith' or 'grace' is the antecedent of touto." Instead, Wallace asserts that touto refes to the "concept of grace-by-faith salvation." Wallace also states that grammatical considerations are not sufficient to determine the issue. So, we turn to a theological investigation of the text. As men and women have prreviously been declared dead in their sins, it would seem then, that they cannot conjure up a living faith. Thus, God must work in their heart to give them eyes to see and hearts to exercise faith in Jesus. The natural man would never do this...thus, a new man is needed. This is indeed the argument of Obrien. The context of 2:1-10 demands (Obrien) that the whole of salvation by grace through faith is understood as a gift. Part of that gift is the means through which salvation is appropriated...namely, faith.

11360551842021 1360386433819 Notes 2013-02-11 03:04:02 2013-02-14 04:10:05 Theological Questions 1. What does it mean to be "dead in the trespasses and sins" ? This is of particular interest b/c often is it argued that b/c reformed theology argues that men and women are dead then they can't choose to even rebel against God. That is, we say that humanity rebels against God in one breath and that humanity is dead in another breath. Why do we say that men can run from God, but use the idea of deadness to explain why men cannot run towards God? My initial response is that when we say people are dead we do not mean they have no power of choice any longer. It is clear the human beings make choices throughout the Scriptures and in our world today. Pharaoh hardens his own heart in the Exodus a total of 10 times. The people of Israel choose to form a golden calf to worship in Ex. 32. The Jews choose Barabbas over Jesus when Pilate offers to release someone from prison. And the list could go on. It is also true that many have "chosen" to obey Yahweh and live righteously (Abraham, David, etc.). The issue is whether or not fallen human beings have the power to obey, follow after, and honor God apart from divine help, empowerment, etc. My current answer is no. What I mean when I say that men are dead in their sins is that they are dead towards God. That is, apart from the regenerating work of the Holy Spirit, they cannot choose to live for the glory of God. This, however, needs proven from the Bible. Obrien notes that Paul uses this word (nekrous) "to denote physical death" in Romans 14:9 while also "being united with Christ in his death in Colossians 2:20" (Obrien, 156). Although it is sometimes referred to as spiritual death, it has been understood in different ways. For example, Obrien mentions Meyer (?) in a footnote as holding a position that sees the description as "liable to death." Obrien rejects this and prefers to see the condition as present (Obrien, 157). Following the idea of spiritual death, Snodgrass simply states that "Paul viewed the former life as death, that is, spiritual death" and supports this in a footnote by stating that the two Greek terms "nekros" and "thanatos" "are used in the NT to express this metaphorical death" (Snodgrass, 95). He offers, however, none of those instances for the reader to look up and evaluate. Snodgrass does helpfully expand on Obrien by stating that the "sins and transgressions" are likely both causative and evidential of spiritual death. Hoehner notes that the present participle for "to be" "denotes the action that occured before the main verbs in verses 5-6...and thus showing their ongoing condition as dead before God's gracious act of making them alive" (Hoehner, 307). Hoehner then states the obvious; "The adjective (predicate accusative) "dead" must certainly describe their spiritual and not physical condition, for the next two verses show that they were very much alive physically" (Hoehner, 307). Hoehner mentions the Prodigal Son as being reckoned dead but then alive upon return from his wayward travels (Luke 15:24). This is a helpful passage that gives us one clear usage of the term "nekros" as referring to a spiritual type deadness and not a physical type deadness. Still, what does it mean to be "dead" spiritually? In the Reformed camp we use this to argue that man cannot come to God on his own. But, the prodigal son seems to have been "dead", yet returns seemingly on his own...though what God did in his heart is not recorded. We do see, however, that the prodigal only returned to his father once he had "come to his senses." This, possibly, could be evidence of God's grace at work to make the son see the error of his way. Thus, we could say, when combined with other passages, the death of Ephesians 2 is a death that is spiritual. We are dead to God in the sense that we are running from him, headlong into debauchery, without the power to come to our own senses (be made alive). What we need is for God to act. And that is exactly what he does. "But God...made us alive..." Some have taken this, also, to mean that we are in danger of death. That is, if we continue in our trespasses and sins we are liable to hell (Meyer). Calvin addresses this in his commentary on Ephesians. Calvin states, "He [Paul] does not mean simply they were in danger of death; but he declares that it was a real and present death under which they laboured. As spiritual death is nothing else than the alienation of the soul from God, we are all born as dead men, and we live as dead men, until we are made partakers of the life of Christ...". 2. In 2:8 we find "it is the gift of God" ( θεοῦ τὸ δῶρον ). First, why do we insert "it"? Second, what is "it" referring to? Some say that "it" refers to faith while others say the antecedent is the whole of the preceding idea; namely, that "by grace you have been saved through faith." What is the antecedent and why does it matter? Wallace states that "this is the most debated text in terms of the antecedent of the demonstrative pronoun, touto." He goes on to state that "on a grammatical level, then, it is doubtful that either 'faith' or 'grace' is the antecedent of touto." Instead, Wallace asserts that touto refes to the "concept of grace-by-faith salvation." Wallace also states that grammatical considerations are not sufficient to determine the issue. So, we turn to a theological investigation of the text. As men and women have prreviously been declared dead in their sins, it would seem then, that they cannot conjure up a living faith. Thus, God must work in their heart to give them eyes to see and hearts to exercise faith in Jesus. The natural man would never do this...thus, a new man is needed. This is indeed the argument of Obrien. The context of 2:1-10 demands (Obrien) that the whole of salvation by grace through faith is understood as a gift. Part of that gift is the means through which salvation is appropriated...namely, faith. notes

Arc

2013-02-09 05:07:15

2014-05-13 14:33:17

editing

NT

Ephesians 2:1-10

na27

esv

Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, ἐν αἷς ποτε περιεπατήσατε

And (being) dead in the trespasses and sins in which you once walked,

κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας•

(according to)following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—

ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις

among whom we all once lived in the passions of our flesh,

τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί•

carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.

series

ideaexplanation

ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,

But God, being rich in mercy, because of the great love with which he loved us,

καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν

even when we were dead in our trespasses,

συνεζωοποίησεν τῷ Χριστῷ, -

made us alive together with Christ—

χάριτί ἐστε σεσῳσμένοι -

by grace you have been saved—

καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ,

and raised us up with him and seated us with him in the heavenly places in Christ Jesus,

ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ.

so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

actionpurpose

Τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως•

For by grace you have been saved through faith.

καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον•

And this is not your own doing; it is the gift of God,

οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.

not a result of works, so that no one may boast.

αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεός, ἵνα ἐν αὐτοῖς περιπατήσωμεν.

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

ground

situationresponse

na27

discourse

11360386435665 1360386433819 Arc 2013-02-09 05:07:15 2014-05-13 14:33:17 editing 6 NT 49 2 1 2 10 Ephesians 2:1-10 na27 esv i1016970 i1016971 i1016956 Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, ἐν αἷς ποτε περιεπατήσατε And (being) dead in the trespasses and sins in which you once walked, i1016972 i1016957 κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας• (according to)following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— i1016958 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις among whom we all once lived in the passions of our flesh, i1016959 τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί• carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. series ideaexplanation 1 i1016973 i1016974 i1016975 i1016960 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, But God, being rich in mercy, because of the great love with which he loved us, i1016961 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν even when we were dead in our trespasses, i1016962 συνεζωοποίησεν τῷ Χριστῷ, - made us alive together with Christ— i1016963 χάριτί ἐστε σεσῳσμένοι - by grace you have been saved— i1016976 i1016964 καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, and raised us up with him and seated us with him in the heavenly places in Christ Jesus, i1016965 ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. actionpurpose 2 i1016977 i1016978 i1016966 Τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως• For by grace you have been saved through faith. i1016967 καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον• And this is not your own doing; it is the gift of God, i1016968 οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. not a result of works, so that no one may boast. i1016969 αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεός, ἵνα ἐν αὐτοῖς περιπατήσωμεν. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. ground 1 situationresponse 2 1 1 1 na27 25 esv 25 a 50 80 80 discourse