Why can't a Christian sin? Part I

Each successive year of my faith has seen growth and associated change.

I don't want to describe again and again the different stages.

 

 

Perhaps we should begin by asking ourselves not what sin is but by what standard is sin defined?

Is this an Old Testament view? And can a Christian sin when he is "born of God," that is, by being baptized and receiving the Spirit of God?

 

A brief digression: I bit in wanting to expose the Pharisaic (Edomite) way of looking at this problem by which believers are ruled.

I found the following text online and my comments are italicized.

 

 

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Can Christian sin be born of God? No.

 

 

” „Każdy, kto się narodził z Boga, nie popełnia grzechu; bo jego nasienie [ Spirit of God ] remains in it; and cannot sin, because he was born of God ””

But John also says:

 

“Jeśli mówimy, że nie mamy grzechu, to samych siebie oszukujemy i nie ma w nas prawdy”

 

Contradictory statements? No.

 

 

As the apostle Paul clearly states in Romans 3:23:

 

„Wszyscy bowiem zgrzeszyli i brak im chwały Bożej …”.

 

 

 

To be born of God or from above [ To be born again, not to be conceived again ] means that at some point in our lives we have followed the advice of the Apostle Peter from day one of Christianity.

 

"Then Peter (of the House of Israel) said to them:

 

"36) So let the whole house of Israel know with unshakable certainty that this Jesus, whom you crucified, God has made both Lord and Messiah. (37) Gdy to usłyszeli, przejęli się do głębi serca: Cóż mamy czynić, bracia? – zapytali Piotra i pozostałych Apostołów. (38) Repent [turn around od naszej starej drogi życia skoncentrowanej na rzeczach z ciała – interpretacja]– powiedział do nich Piotr – i niech każdy z was ochrzci się w imię Jezusa Chrystusa na odpuszczenie grzechów waszych, a weźmiecie w darze Ducha Świętego.”

 

 

 When we do this, we are born from above or born again.

"The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Jesus Christ from the dead, he will give life to your mortal bodies by the same Spirit who lives in you "[Rom. 8:11, NLT *].

 

At this point John's statement comes into effect: "... he cannot sin because he has been born of God".

 

Before following Peter's advice, if you will, pre-Christians all of us were in a state of "sin." Our mortal bodies were given life by the spirit of man, which we have from our first breath or birth.

However, after receiving God's Spirit through baptism and the laying on of hands ( 1 Tim. 4:14 ; Heb. 6: 2 ), we can no longer sin

But the "rod of sin" is a convenient tool for pastors to scare their flocks, unless of course we understand truth oświadczenia apostoła Jana: „… on nie może grzeszyć …”

 

But before we can discuss sin, we need to know one basic point so that we are all on the same page from the beginning. We need to understand the Bible's definition of sin, not our own, and the way in which sin is imputed, rather than relying on supposition and hearsay. In all cases, theological sin can only be understood in the context of the covenants, both old and new, because the definition of sin differs between them for a very fundamental reason. Once we understand this, we can fully understand John's statement.

For the purposes of our discussion, we will focus on the use of the words sin and sin in the New Testament. Sin, a legally used biblical term, in the Greek New Testament is hamartia. It is used both in the singular as sin and in the plural as sins, as well as in noun and verb forms. Hamartia simply means to miss the mark, make a mistake, or miss the path. When we say, "he sinned," we are saying: "he was missing the mark with regard to the word of God". This seems rather harmless compared to what we hear about sin in Christian sermons about "hellfire and brimstone."

 

. "For the wages of sin is death; but the gift of God [ The Spirit of God ] is eternal life through Jesus Christ our Lord." (Rom. 6:23). This brings to mind John's point: "Everyone who is born of God does not commit sin."

 

There are other words translated as sin or sins in the New Testament. One of these is the Greek paraptoma , which means yield to sth. or near sth., or as we might say today, not reaching that purpose. This has the same implications as omitting a character or path ahead. Another is the Greek hamartema , which is deed. This is similar to hamartia, but with a fundamental difference. The difference is that it concerns a covenant. In this case it is the covenant of law. Missing the mark equates to evil works, but under the covenant of law it was legally imputed as sin . As Paul noted: "For until the law sin was in the world [ space]: but sin is not imputed when there is no law. "[Rom. 5:13]. Therefore, the absence of mark or sin is imputed legally only under the covenant of the law.

 

In other words, evil works or lack of sign were in the world, but lack of sign, as far as God was concerned, was not attributed to sin before or after the law or the covenant of the law. When we had a legal contract with God, we were bound by its terms. Violation of its terms was a crime and was considered a sin. Again as Paul pointed out, "And for this reason that [ Christ ] is the mediator of the new covenant [ or covenants ] that through death, to the redemption of transgressions [ sin ], which were under the first will [ covenant], that the called ones may receive the promise [given To Abraham ] the eternal inheritance ". [Hebrews 9:15]. Under the law, as John observed, "Every one that committeth sin transgresseth also the law: for sin is the transgression of the law " [1 John 3: 4]. And as Paul also said: "Well, then, do I suggest that God's law is sinful? Of course not! In fact, this law has shown me my sin. I would never have known that coveting is wrong if the law had not said: "You must not covet." [Rom. 7: 7] Therefore sin, lacking the mark, is identified by the law.

 

Who were the only people in covenant with God? Ancient Israel This includes the twelve nations of Israel, including Judah, [See Gen. 49]. According to the terms of the covenant, it was not given to the Gentiles of the world. "Then the Lord said to Moses," Write these words, for according to the wording of these words I have made a covenant with you and Israel ". [Exodus 34:27]. Thus, the only people who could sin or transgress the covenant of the law, by legal definition, were those bound by its terms, the nations of Israel. However, the Gentiles, knowing right and wrong, miss the point. But having no covenant or legally binding relationship with God, missing the mark is not attributed to sin or violation of a legal agreement, i.e., the Covenant. It is simply old-fashioned evil.

As Luke rightly pointed out in his gospel, Christ came to "communicate to his people knowledge of salvation through the forgiveness of sins" or offenses attributed to the terms of the covenant of the law.

 

To His people You will make salvation known [which will be accomplished] by the forgiveness of their sins, Lk 1.77

 

 

. [Isaiah 58: 3] . And to whom did Christ say that He was sent to redeem? "I am not sent but to the lost sheep of the house of Israel." [Matt. 15:24]. And also, as we read in Isaiah: "For he said, Verily they [ home of israel ] are my the people, children that will not lie: so he was their Saviour "[Is. 63: 7, 8;.

 

 

Christ was not sent to all the people of the world, meaning mankind, but to His people Israel, specifically the House of Israel in this age. [

 

 

As we read: "Thus once Christ was offered to bear the sins of many, and to those who seek Him He will be revealed a second time without sin unto salvation." [Hebrews 9:28]. The word here much this Greek policieswhich means many, not all. Israel, and especially the House of Israel, the only ones bound by the covenant of the Law, are many, but not all.

The key point about understanding sin is that the difference in the covenant of law was that violating its terms or committing evil deeds as defined by God was attributed to Like sin. We were responsible and guilty to the point of death because we made a covenant with God. Had we not done so, we could not sin, at least in terms of what we think sin is, because it is defined by the covenant of law. Outside the covenant of the law, what we commonly call sin is called evil. And this, of course, takes us back to Adam and Eve with their awareness of good and evil. . And although Adam and Eve "sinned" or missed the mark in the Garden of Eden with regard to the word of our Lord, sin was not imputed to Israel itself and would not have been so lawful had the covenant of the law not been in effect. Evil was not codified or defined until the covenant of law was in place, as the apostle Paul noted. Once this was the case, violation of the covenant terms was attributed to sin. We missed the sign or went off the path we agreed to go on. 

 

As to why a Christian born from above from Heaven cannot sin, it is similar to running a stop sign when there is no stop sign. Let's say you leave your house in the morning and pull up to a curve where there is a stop sign. Completely stop . Then continue when it is safe to do so. This is a covenant of law. Can a police officer give you a ticket if you don't come to a full and complete stop? You put your trespassing to a stop sign means you have been assigned a "sin". But let's say that a few years later the traffic commission decides that this particular intersection no longer requires a stop sign. So you leave your house in the morning and drive to the corner where there is no stop sign. You slow down, but don't stop and walk safely on the road. Can a police officer give you a ticket for not coming to a full and complete stop? No. Why not. The absence of a stop sign means that no violation of the law can be assigned. Why not? Because the law [our stop sign] no longer exists. This is the covenant with Abraham ] and why John rightly said that Christians cannot sin when we are born of God. To be born of God, we must have faith. Faith in Greek, pistis , is defined as a belief in truth.

Legally speaking, Christ broke the covenant of law the day He was crucified.

 

10) Wziąłem moją laskę “Łaskawość” i złamałem ją na znak covenant breakingthat I have made with all peoples. (11) And on that very day it was broken, and the sheep traders who peeped at me became convinced that it was the word of the Lord. (12) Potem zwróciłem się do nich: Jeżeli to uznacie za słuszne, dajcie mi zapłatę, a jeżeli nie – zostawcie ją sobie! And they dared me thirty pieces of silver.

 

 

With a broken covenant, sin laws or missing the mark cannot be legally imputed. However, the terms of the Abrahamic covenant came into effect from the day of Christ's resurrection. And it was at Pentecost that the Spirit of God was made available to the House of Israel, as we read in Acts 2 . And as we know, Abraham is the father of the faithful. "As Abraham believed God, and it was explained to him for righteousness. Know therefore that those who are of faith are the sons of Abraham. And Writing [ The Old Testament given to Israel ], predicting that God would justify the nations [ Greeks, Ethnos, sons of Abraham or seed ] by faith [ truth belief], preached before the gospel [after Greek, proeuaggelizomai ] To Abraham, saying: "In you shall all nations be blessed [ Israel ]. Zatem ci, którzy są z wiary, są błogosławieni wiernym Abrahamem … Ale że żaden człowiek nie jest usprawiedliwiony przez prawo w oczach Boga, jest oczywiste: bo sprawiedliwi będą żyć wiarą. ”[Gal. 3: 6-9; 11;.

 

With the coming of the Abrahamic covenant, established by his seed, Christ, not the seed as with many people [see Gal. 3:16], we have a new covenant definition of sin. "... For that which is not of faith is sin" [Romans 14: 23]. Without faith we cannot receive Christ and receive the Spirit of God. Faith [Greek, pistis] is defined as a belief in the truth. Therefore, sin can be defined as the belief of a lie. For whatever is not true is a lie; whatever is not of faith is sin. A conviction of truth is by definition required for faith to exist in our lives. Under the Old Covenant, no such belief was required, only absolute obedience regardless of belief. It was a fleshly "have to," not a spiritual "want to." Nevertheless, today many Christians still think of sin in legalistic Old Testament terms. Pastors quote it all the time, especially when it suits their purpose. It is a strange affiliation Christians have with the Old Testament, especially if we are "non-Jews of the world." But it's not so strange, given that we are the House of Israel.

 

This makes deep sense because as I often mention the teachings of pseudo-Protestantism focus on not smoking cigarettes, not cursing, not getting drunk, etc. These are all good things, but the true understanding of sin in light of this text is the conviction of truth. Do you feel the weight of this thinking?

It overturns the system! It overturns because living the lie of a false Israel, supporting wars through it, and being passive in the face of evil are all lies! Ecumenism is another lie, or SIN. These people are not born again. This is a revolutionary discovery!

 

Being Christ, and therefore the seed of Abraham [Greek, sperm mean physical descendants; Gal. 3:29], our lives should be totally focused on living by faith, not externally directed by the law. "But that no man is justified by the law in the sight of God is evident: for the just shall live by faith [ a belief in the truth ]. And the law is not of faith, but the man that doeth it shall live in it. Christ has redeemed us from the curse of the law [ covenants ], becoming a curse to us; for it is written: Cursed is every one that hangeth on a tree, that the blessing of Abraham may come upon the nations [ Israel]] through Jesus Christ; that we might receive the promise of the Spirit by faith...Therefore the law was our teacher [ all Israel, never the Gentiles of the world ] who brought us to Christ, that we might be justified by faith. But having come by this faith, we are no longer under the teacher. For you are all sons of God through faith [ truth belief ] In Christ Jesus. For many of you who were baptized into Christ have put on Christ "[Gal. 3: 11-14, 24-27].

 

 

 

 

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