Category: Norm Zilmer

1. 2 Tim. 3:14-17: Brings the WISDOM which will bring salvation.
2. Use in TEACHING–Christianity not founded on a book, but on a living person. But the only place in the world where we can get a firsthand account of that person and his teaching, background, purpose, and position is in the Bible.
3. For REPROOF–[not finding fault, but finding conviction] Pointing out the error of the wrong way and pointing to the right way.
4. For CORRECTION–testing all theories, theologies, teachings. We MUST use our minds–it is out duty–through and speculation are part of our life–but then each thought must be brought to THE STANDARD for comparison, and every unworthy one rejected.
5. The essential conclusion: training in righteousness until EQUIPPED FOR EVER GOOD WORK. Not selfish study, but to make self useful to God and others.
6. 2 Tim. 2:15: “Holding a straight course in the word of truth” [see Prov. 3:6] We are warned over and over again, that if we choose a road which does not share the nature of our goal, we will not reach our goal, no matter how stubbornly we keep it in sight. The goal we reach will resemble the road we have reached it by!

PERPECTIVE CHECKLIST:

1. To Jesus (Col. 3:17): The test–can we speak it or do it, asking him to hear and see?
2. Publicity: would we be pleased to see an article in the paper reporting the incident, read by our friends and family?
3. Foresight: where does it lead? [Sow a thought…]
4. God’s ‘work of art’: Eph. 2:10

Christian Vocabulary

1. ATONEMENT:Essentially an OT word (see Lev. 16 & 17). Heb. “kaphar”=“to cover”; figuratively, to cancel, cleanse, pardon. Need for atonement brought about the seriousness of sin and man’s inability to deal with it (1 Kings 8:46, Psa. 14:3, Rom. 3:23). Atonement is secured by sacrifice, the divinely appointed way (Lev. 17:11); and atonement is made byG-d, not simply toHim (Psa. 49:7-8): those who offer are covered (Gen. 3:21) by that which is regarded as sufficient and satisfactory by G-d. See Psa. 32:1 and Prov. 28:13 [See also reconciliation]
2. BAPTISM:This means of entry into relationship with Christ: Gal. 3:27. Greek “bapto”=“to dip”, “baptism”=the process of immersion, submersion, and mergence (Rom. 6:3-5, and see 2 Kings 5:14: LXX, “dipped himself”; Col. 2:12). Commandment by Christ: Matt. 28:19, Mark 16:15-16. See also John 3:22-23; 4:1-2; Acts 2:38; 8:12, 36; 9:18; 22:16; 10:47-48; 16:15,33; 19:3-5; 1 Cor. 10:2 (figuratively).
3. BODY:Usually a noble concept in NT writings: 1 Cor. 6:13, 19-20; Rom. 8:23; 1 Cor. 15:44-The FLESH is doomed to die; the BODY is destined for resurrection and immortality (Phil. 3:21; 1 Thess. 4:13-18; Dan. 12:2). [See also flesh]. Body of Christ, 1 Cor. 10:17; 11:29; 12:12, 27.
4. CALLED:The initiative of G-d in seeking out those whom He can work with: 1 Thess. 2:12, John 6:44; 1 Pet. 2:9; James 2:5. There are two kinds of “call”: individual selection (as Abraham, Noah, Jeremiah, Paul); and general preaching (as Acts 2:38, 10:34; Rev. 22:17-see also John 7:17, 2 Pet. 3:9, Acts 13:44).
5. CONSCIENCE:Subjective term: myestimate of what Iam compared to what Ibelieve man ought to be. Implies more than consciousness, since it includes moral judgment on the quality (right or wrong) of a conscious act. An inseparable part of faith. Through conscience of G-d’s character and will are actively appreciated (when trained). Scripturally informed it is of great importance: Heb. 10:2; 9:9; Acts 23:1; 24:16; 1 Tim. 1:5. Vital not to be insensitive to spiritual things: 1 Tim. 4:1-2; Tit. 1:15-16. Purified in Christ: Heb. 9:14; thereafter engaged in growth before G-d: Col. 1:9-10; Heb. 13:18.
6. COVENANT: In Scripture, often not a joint obligation, duty one undertaken by a single person, mostly by G-d: Gen. 17:7; Gal. 3:17, Luke 1:L72; Acts 3:25. Culminates in the work of G-d in Christ: Eph. 2:12-13; Heb. 7:21-22; 8:6-10. In Heb. 9:15-22, the word “will” is the same as the word “covenant”: the writer, in supporting his argument proving the necessity of Christ’s death, draws on the general law that he who makes a covenant does so at the expense of life. See also 13:20; 7:22. 
7. DISCIPLE:One who studies with, obeys, and imitates his master: Matt. 10:24-25; Luke 6:40. Regular word in NT for followers of Christ (occurring 269 times, whereas “Christian” appears 3 times). Making disciples is a high priority for those who are already disciples: Matt. 28:19; 2 Tim. 2:1-2; Acts 26:16-18.
8. DOCTRINE:Not merely theology (the “seed” in the heart), but conviction plus conduct, attitude plus action, the whole life of a life that is directed toward an end by the truth believed: Col. 1:9-10; Tit. 2:1-12; Phil 1:9-11; Rom. 2:6-7.
9. FAITH:Humans response to the grace of G-d: embraces activity of man’s intellect, will, emotions, conscience, and sense of worship [the whole personality!] in a total commitment. Scriptural ‘definition’: Prov. 3:5-6. (“Faith is that leaning of the entire human personality on G-d in absolute trust and confidence in His power, wisdom and goodness.”) See Heb. 11 for portrait of gallery of the faithful in action(Is our faith a nounor a verb? Cf. writings of John, who only onceuses the noun). Justified by faith: Rom. 5:1; faith reckoned as righteousness: Rom. 4:5 (=Gen. 15:6); love is the power that motivates faith: Gal. 5:6. Interacts with G-d’s grace for salvation. [See grace, salvation].
10. FLESH:Greek “sarx” used in both physical and spiritual senses in NT: [first the physical]
    (1)-ordinary bodily flesh: Rom. 2:28, 2 Cor. 12:7; Gal. 2:20
    (2)-natural human descent: Rom. 1:3[Jesus]; 9:5; 4:1; 9:8; Gal. 3:7; Rom. 9:3; 11:14.
    (3)-mankind in general: Gal. 2:16; Rom. 3:20; 1 Cor. 1:29. [and now the spiritual]
    (4)-[and most distinctly] weak human nature: Rom. 6:19; 8:3; Col. 1:22 [shared by Jesus], 1 Jn. 4:2. Unregenerated humanity: Gal.5:19-21, 24; Rom. 7:7; 8:5-13; Gal. 6:8. This fleshy nature clings to believers, too: Rom. 7:18; 1 Cor. 3:1-4; the “old man” must continually put it off: Col. 3:9; Eph. 4:22-24; Rom. 13:14. “The flesh is not merely the body, but the whole man oriented away from G-d and toward its own selfish concerns” (Houlden). See also body [flesh is doomed to die; body is destined for resurrection and immortality]. Also see Gen. 6:19; Psa. 78:39.
11. FORGIVENESS:Granting pardon where there should be retribution. Forgiveness cannot be earned, must be freely given and voluntarily accepted. From G-d, depends on faith alone (Matt. 9:2; Rom. 4:6-8; Psa. 32:1-2). There is no forgiveness on the basis of human works—G-d deals with people on the basis of His character; those who do not reflects His character He cannot work with (cf. Matt. 6:14-15). Related to justification, and based on repentance (Prov. 28:13). Obedience is the consequence of forgiveness, not the means to acquire: Col. 3:13; Eph. 4:32; Matt. 6:14-15; 18:21-35.
12. GLORY:A visible principle of the presence of G-d: Lev. 9:6, 23; Psa. 19:1; 97:6; 63:2; Rom. 1:23; 3:23; 5:2; 8:18; 9:4; 1 Cor. 2:8; 15:40; Eph. 1:12; Col. 1:27; 1 Thess. 2:12; Heb. 1:3; 1 Pet. 5:4; Rev. 4:11. Heb. Kabod=heaviness, wealth, splendor; Gk. Doxa=honor (Rev. 21:22-23). Jesus reflects the glory of G-d: Heb. 1:3; 2 Cor. 4:6; John 1:14. [The OT background, as Ex. 29:43; 40:34-38, is the Shekhinah glory of G-d’s presence]. 
13. GOSPEL:The good tidings of the Kingdom of G-d and of salvation through Jesus Christ: Acts 8:12; Rom. 1:16; 2 Tim. 1:10; Gal. 3:8; Eph. 1:9-10. This message Jesus came to preach: Mark 1:14-15; Luke 4:43. It is this message that gives meaning and purpose to life: 1 Cor. 9:23; Rom. 1:6; Acts 20:24-25.
14. GRACE (MERCY):G-d’s active, loving care for man, which results in salvation: Rom. 3:23-24; Eph. 1:6-8; Tit. 2”11. As always, it is G-D’s initiative, reaching out to man: Eph. 2:4-5 (and see Jn. 3:16). G-d extends His grace before man performs any service to Him: (Ex. 6:2-8; Eccl. 3:14; 1 Kings 8:38-43). Jesus, too, spoke “words of grace” (Luke 4:22), reflecting in his life the grace of G-d (Jn. 1:14). Grace is always undeserved (independent of merit), as Eph. 2:4-10, but produces effects upon the life: Rom. 5:20-6:4. (“…the words of the mouth of the wise man are grace…” Eccl. 10:12, LXX).
    Grace words: Heb. “hesed”=mercy, steadfast love, covenant love (see Lam. 3:22); “hasid”=godly, saint, holy (used of men as their response to G-d’s “hesed”) Gk. “charis”=grace, underserved favor; Col. 3:16=gratitude (“charis”) in heart, reflecting grace-like “hasid”. See also 1 Cor. 15:57. G-d’s attributes are balanced (Rom. 11:22): truth, and love; Justice, and mercy; severity, and goodness; wrath, and grace. [See wrath].
15. HEART:Used of the center of things: Dt. 4:11; Jon. 2:3; Matt. 12:40. In Heb., used of the inner man, in a wide sense: the governing center of the whole man, with all his attributes (Prov. 4:23). Where we might use character, personality, mind, will—the Bible uses heart to encompass all of these (Prov. 3:1-5; Mark. 12:30; Psa. 37:30-31; 51:17; Dt. 10:12-16). Evil heart: Gen. 6:5 [which defines how the term will be used thereafter, as the central core of man’s being, where he things, wills, chooses, dreams and loves], Gen. 8:21; Jer. 17:9; Isa. 6:10; Mark 7:20-23.
16. HOPE:In Scripture, always used of a certainexpectation, not yet realized (but not wishful thinking). Rom. 4:18; 8:24; 1 Cor. 13:13; Eph. 2:12; Heb. 7:19; 1 Pet. 1:3. Hope is subjective, personal, and must be developed within the person by himself.
17. HUMILITY:Calming unruly ambition, developing childlike trust, which pleases G-d: Isa. 57:15. “Humility is voluntary submission to the will of another” (H. P. Zilmer). Psa. 131 (“One of the shortest psalms to read, but one of the longest to learn” C. Ch. Spurgeon). Matt. 18:1-7 Childlikeness, the greatest role in life: trust, love, eagerness to learn, sense of wonder, sense of wonder. “Nor Christian can be truly humble who is not more conscious of his own faults than those of others” (W.F. Barling).
18. ISRAEL:The covenant people of G-d: Rom. 11:1-2, Amos 3:1-2. Children of promise, not merely natural seed: Rom. 4:13-25; 9:6-8; Gal. 3:6-9, 14, 26-29. See also Rom. 9:4, 6, 27, 31; 10:19; 11:1, 2, 7, 11, 25, 26. The broad-based promise to Abraham (father of Israel) in Gen. 12:1-3 extends to those who are his spiritual seed, sharing his faith, in Christ: Rom. 4:20-25; Gal. 3:6-9, 26-29; Rom. 4:16.
19. JEW:Sometimes seems to be a generic terms for fleshy descent from Abraham’s stock: see Rom. 1:16; 2:10, 17, 28, 29; 3:1, 2, 9; 9:24; 11:14. Contrasted with “gentile,” which is all the rest of mankind. In Christ, all ethnic, social, economic, racial and cultural barriers are done away: Col. 3:11; Gal. 3:28. In John’s gospel, “Jew” contrasts typical Jewish thought with believers in Christ (as Jn. 3:25; 5:10; 7:13; 9:22), though all are Jewish by birth.
20. JUSTIFICATION:Treating or reckoning as righteous those who are NOT, by G-d’s gracious forgiveness. All find justification only through death, actual or symbolic: Psa. 143:2; Rom. 6:3, 11; 7:4-5; 5:9. No one can justify himself (see Luke 10:29); it is byfaith (Rom. 5:1), inhis blood (Rom. 5:9), as the Jews had to learn. See also Rom. 3:26; 5:1-2. [See reconciliation].
21. KINGDOM: The sphere of G-d’s rule—past, present, and future (Psa. 103:19; 22:28; 145:13, Dan. 4:3, 2 Chron. 20:6). Visibly manifested in Israel in the past (1 Chron. 11:1-3; 29:10-11, 23; 2 Chron. 9:8). This kingdom overthrown by G-d because of wickedness (2 Kings 17:21-23; Ezek. 21:25), and has since been viewed by G-d as vacant, awaiting its rightful ruler (Ezek. 21:26-27). That ruler has been appointed (Luke 1:32-33; Acts 17:31); and it is Jesus Christ, born king of the Jews (Matt. 2:2), a role he acknowledge (Jn. 18:37), the glory of which nerved him for his trials (Heb. 12:2). He promised to set up his reign on earth and rule forever (Matt. 25:31; 19:28; 25:34). His rule will replace all human governments (Dan. 7:14; Rev. 11:15), and fill the earth (Isa. 11:9; 9:7; Dan. 2:44; Psa. 2:1-9). The reward of his faithful followers is to share in that blessed age (Dan. 7:27; Rev. 5:9-10; 2:26; 22:5), for which they pray ceaselessly (Matt. 5:9-13) as their master taught them.
22. LAW:An expression of the character and will of G-d (as to say, “Let me be G-d, you be my people”). Only Love in its full authentic form (Jesus) can fulfill G-d’s law perfectly (Matt. 5:17, contrast Rom. 7:12, 14-15). Various aspects of law are presented by Paul: (1) Law of sin and death: Rom. 7:23, (2) law of Moses: 2:17-19, 23, 25, (3) law of spirit of life in Christ Jesus: Rom. 13:10 (all 3 laws are in Rom. 8:2-3). The first law revealed to man: Genesis 2:16-17 (Principle established: That which contradicts the character and purpose of G-d must cease to exist, the true definition of death—Gen. 3:19; 7:22-23, Ezek. 18:4; Eccl. 9:10). Since death is a penalty, it cannot be a reward. See RESURRECTION. Law was not originally intended to allow men to apply it to others, but give direction for men to apply it to their own lives (Ex. 20, commandments are addressed to “you” singularly. How would the OT read if each one had actually done that?
23. LOVE:An attribute of G-d: unconquerable benevolence, invincible good will; unaffected by insult, injury, or grievance; not only emotion, but will, a determined attitude of mind, to desire good for the object of love (John 3:16). Jesus exhorts us to “pray for enemies” in order that we might love like G-d (Matt. 5:43-48), a true victory over instincts; a working principle energized by the will of G-d at work in us. Love is declared by G-d to be the normal human relationship (Lev. 19:18); anything less is abnormal. Love is the fulfilling of “the whole law” (Gal. 5:14, Rom. 13:8-10), and Jesus couples Lev. 19:18 and Deut. 6:5 as comprising the whole counsel of G-d, comprehended in love developed toward both G-d and others (Matt. 22:36-40. Love is the basis for true relationship as Jesus’ disciples (John 13:34-35), and for abiding in G-d, and He in us (1 John 4:7-12, 16).
24. MEDIATOR:(1 Tim. 2:5) For there is one mediator between G-d and man, the man Christ Jesus… A mediator is one who unites divided parties, who intervenes in order to promote relations between them; to effect reconciliation in a situation of estrangement. In the OT, Moses is the outstanding example of a mediator: (Gal. 3:19) “…The law was put into effect through angels by a mediator.” The mediator was Moses, acting on behalf of the people and bringing the assurance and the blessings of G-d to the people. The office of mediator belongs pre-eminently to Jesus Christ. He became the perfect sacrifice on our behalf (Heb. 9:26), reconciling us to G-d (2 Cor. 5:18-19). As our immortalized High Priest, He stands alongside of His servants and brings the blessings of G-d to them: (Heb. 4:15) “For we do not have a high priest who is unable to sympathize with our weakness, but we have one who has been tempted in every way, just as we are—yet was without sin. {16} Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.”—(John 14:13) “And I will do whatever you ask in my name, so that the Son may bring glory to the father. {14} You may ask me for anything in my name, and I will do it.”—(John 16:26-27) “In that day you will ask in my name. I am not saying that I ask the Father on your behalf. {27} No, the Father himself love you because you have loved me and have believed that I came from G-d.”
25. PEACE:“The Hebrew word SHALOM is commonly translated “peace,” which captures only an approximate and partial meaning. SHALOM describes the cosmic harmony that exists where the world and all its inhabitants are reconciled with G-d. Israel described this state with its concept of covenant; that is, the bond of fellowship within which “I (G-d) shall be your G-d and you shall be my people.” The qualities of the community living in harmony with G-d in covenant are variously described as prosperity, peace, and righteousness, which taken together begin to describe shalom.” (Bible Review magazine).
26. PERFECTION:“The Hebrew concept of perfection does not denote the static characteristic of man or G-d in isolation from each other, but rather a perfect relationship between both, perfection in action.” [See Psa. 19:7ff; Matt. 5:48; Heb. 2:10; 5:9]. Not [as in Greek thought] an abstract state of flawlessness which can be permanently spoiled by acquiring a blemish. [Thankfully, we do not have a “G-d of 100%”!] Biblically, perfection is a relative term, meaning attainment of a due end, or the enjoyment of an ideal state. Hebrew ‘salem’= whole or full [Deut. 25:15], ‘tamim’=entire, completed [Lev. 23:15]. Greek ‘teleois’=having reached the appropriate or appointed goal or purpose, mature [Heb. 5:14]. In this view, any disabilities, shortcomings, or defects that may have existed before are eliminated or left behind; David can pray for this sort of perfecting [Psa. 51:10-12]; and Jesus can be considered “madeperfect through sufferings” [Heb. 2:10], that is: fitted by his experiences of the power of temptation and the costliness of obedience for the ministry of priesthood to which G-d has called him [Heb. 5:7-10]. The Law made nothing perfect [Heb. 7:19] because it could not perfect the conscience of the worshiper [Heb. 9:9; Heb. 10:1-3]; by contrast, Jesus by his single offering is able for all time to ‘perfect’ those who are sanctified [Heb. 10:14]. People can be spoken of as ‘perfect’ in their covenant relationship with G-d [Matt. 19:21, where in addition to expressing the idea of lacking nothing, there is implication of meaning ‘sincerely and truly in covenant with G-d’], and as growing from infancy to maturity in the image of their Lord [Eph. 4:13; Col. 1:28; 4:12].
27. PROPITIATION:Greek ‘hilaskomai’, used among Greeks with meaning “to appease, to make the gods favorable, to earn their good will.” This is NEVER the Bible meaning; a man does not coax G-d into favorable position by what he does. Never is G-d reconciled to man: it is man who is reconciled to G-d. G-d always acts according to His unchanging righteousness; He can act differently toward those who themselves have changed, who have come to Him in faith (Mic. 6:6-8; Psa. 50:12-15; Heb. 13:15-16). G-d has provided the one and only way whereby eternal life can be bestowed: the gift of His Son, who voluntarily laid down his life as thesacrifice for sin (John 3:16; Rom. 3:21-25). Rom. 3:25 (‘propitiation’, ‘expiation’, etc.) is translating a word (‘histasterion’) which in Heb. 9:5 is rendered “mercy seat”, a fat better translation. The mercy seat (Ex. 25:22 is the point at which G-d is please to meet with His people, speak with them, and command them. ‘Hilasterion’ is used in the Septuagint only of the cover of the Ark of the Covenant, the mercy seat. As the apostle Paul (Rom. 3:25) unfolds the picture of Christ as the living mercy seat (where blood is sprinkled on the Day of Atonement in the Mosaic tabernacle), where G-d is pleased to meet with and command His people, we are given a forceful and graphic commentary on the work of G-d in Christ, as a sacrifice, priest, teacher, and means of reconciliation. [Note: the KJV translation of ‘katallage’ in Rom. 5:11 should be read as “reconciliation,” as also Rom. 11:15; 2 Cor. 5:18-19.]j Cognate words: Luke 18:13, hilastheti=merciful; Heb. 2:17, hilaskesthi=merciful; 1 John 2:2; 4:10, hilasmos=expiation (TEV: “the means by which our sins are forgiven”; NEB: “the remedy for the defilement of our sins”; NIV: “the atoning sacrifice for our sins”). Best to just read converingwhen encountering expiation and propitiation.
28. RECONCILIATION:Reconciliation is change from enmity to friendship, an act of G-d alone (in Greek, ‘katallasso’), not a mutual concession (which is ‘diallasso’, as Matt. 5:24). The enmity is ours, and we need the reconciliation (2 Cor. 5:19; Col. 1:21; Rom. 5:10-11). We do not receive atonement; we receive its result, which is reconciliation. What G-d has done in reconciliation He has done in Christ: 2 Cor. 5:18-21, Eph. 2:14-18. The purpose of G-d is always to offer reconciliation, removing estrangement, restoring fellowship; His word since the fall in Eden has been aimed toward restoring what was lost there (2 Cor. 5:18-19). Sin is the offense; it must be atoned for so that the just punishment due the sinner can be averted, and the blot of sin must be removed so that the believer will not remain under the burden of guilt and defilement. Only then can the child be restored to the Father.
29. RECKON:To take into account: Rom. 4:3, Abraham’s faith was reckoned as righteousness; Psa. 32:1-2, when man’s sin is covered, his iniquity is not reckoned to him any longer. Like justification, this ‘taking into account’ (or not taking into account) does not spring from merit earning by the servant of G-d (we cannot workour way into righteousness), but G-d can look upon His servant in another way because of his faith (Rom. 4:5-6, 23-24). See also Rom. 6:11 (where ‘consider’=reckon), Rom. 9:8—children of promise are reckonedas seed of Abraham when they share the faith of Abraham.
30. REDEMTPION:Purchasing the freedom of a slave; release on receipt of ransom. The Redeemer is always G-d: Isa. 49:7; Isa. 54:5; Jet. 31:11; Ex. 15:13; Luke 1:68. G-d redeems people to Himself; Jesus is the meansof redemption: Heb. 9:12; Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; 1 Peter 1:18-19 (no silver or gold: this is not a business transaction!). See Acts 20:28; Gal. 3:13; Gal. 4:4-5; 1 Cor. 6:19-20; 1 Tim. 2:6; Titus 2:14.
31. REPENTANCE:A change of mind which produces a change of life (always a change for the better); a loving, trustful, obedient relationship with G-d that can come only from abandoning all attempts at self-assertion, casting oneself upon G-d’s goodness: Rom. 2:4; 2 Pet. 3:9; Acts 2:37-38; Acts 26:18-20 (note: repent AND do, not repent BY doing: Rev. 2:5). Involves change of character vs. reformation of behavior, getting to root of problem vs. dealing with the symptoms: Luke 15-17—prodigal son became thoroughly disgusted with the way things were, and thereby found the motivation to make the change that set him out on the way back to a better life. Repentance is a decision, not an emotion: Matt. 3:2; Matt. 4:17; Acts 2:38; Rev. 3:19. G-d’s direct response to true repentance is forgiveness—see 2 Chron. 6:29-30.
32. RESURRECTION:Greek ‘anastasis’=raising up, standing up; specifically in the NT, being raised from the dead: Acts 4:1-2. This was the hope of the first-century believers: Acts 23:6; 24:15; 26:8; intimately connected with the resurrection of Christ as the ‘first fruits’ of resurrection: 1 Cor. 15:12-23. The raising of Jesus by G-d was the supreme evidence of his Messiahship: Acts 2:23-24, 32; 4:33; 5:30; 10:40; 13:30-33; 17:31; Rom. 1:4. Jesus taught that those who were worthy would have hope of resurrection: Luke 20:34-38; John 11:23-25; Luke 14:14. At this resurrection, there is to be a judgment: John 5:28-29; Rev. 20:12; 2 Cor. 5:10; with immortality the reward for the faithful: Rom. 2:6-7; 1 Cor. 15:51-54; Luke 20:35-36.
33. RIGHTEOUSNESS:An element of G-d’s character: G-d is just (right), and is concerned to put right what is wrong: Rom. 3:21-26; Psa. 143:1-2. Although no man has righteousness in himself (Rom. 3:10), G-d’s gift of righteousness on account of faith can be reckoned to man: Rom. 4:5, 22-25; Gal. 5:5; Phil. 3:9; 1 Cor. 1:30 (throughChrist and inChrist). Verb dikaioo=to justify, to declare to be righteous, to pronounce righteous. Always a divine effect product by G-d: see Isa. 54:17; LLX, “There is an inheritance to them that serve the Lord, and ye shall be righteous before me, saith the Lord.” G-d’s righteousness, by His grace, becomes the possession of the believers.
34. SALVATION:Deliverance, preservation (temporary or eternal). We can be spoken of as saved now, in Christ: Eph. 2:8; Titus 3:4-7; Eph. 2:4-5. We can be spoken of as being saved: 1 Cor. 1:18 (RSV=’those who are perishing, we who are being saved’). Both of these expressions are conditional and not final: 1 Cor. 15:1-2; 2 Peter 1:10-11; 1 Cor. 15:50, Phil. 2:12; Heb. 4:1, 11. In the final, eternal sense, we are waiting for salvation: 1 Peter 1:8-9; Heb. 9:28; Acts 15:11; 1 Thess. 1:10.
35. SANCTIFICATION:A process on the way to holiness; progressive realization in act and habit of the justified believer in his new relationship toward G-d: Rom. 6:19; 12:1; 1 Cor.1:30 (being Christ-centered instead of self-centered). Part of G-d’s purpose for the believer: 1 Thess. 4:3, 7; and must be pursued earnestly by the believer: Heb. 12:14. Sanctification is glory begun, and glory is sanctification completed [see Rom. 6:22; 2 Cor. 4:18; 5:4-6, compare John 17:4-5].
36. SIN:(1) An inward element producing wrong acts: Rom. 3:9; Mk. 7:18-13 (the “devil” who made me do it” is ME!). The seat of sin is the will; all of life is a battle for the will! The body is the instrument through which sin is accomplished: Lk. 6:45; Rom. 8:5-8 (and compare Genesis 6:5). (2) Scriptural definition: “Everyone who commits (practices regularly) sin is guilty of lawlessness; sin is lawlessness” (rejection of the standard, not merely error)—1 Jn. 3:4. Adam and Eve, and all their offspring, have sinned [Rom. 3:23] and have therefore created a break in the fellowship with G-d which must be repaired on His terms: Psa. 32:1-5, Prov. 28:13; Isa. 55:7 (confession and repentance can be followed by His forgiveness). See also 1 Jn. 1:9; Lk. 7:36-50. (3) The world is controlled by human lust: 1 Jn. 2:16-17; Jas. 1:13-15. Escape from its natural consequence [Rom. 5:12; 6:23] is through G-d’s appointed means: Rom. 5:21; Jn. 1:29; Heb. 10:12; 1 Pet. 2:24. (4) Various words of description are used to signify sin in Scripture: failure, error, iniquity, transgression, trespass, lawlessness, wickedness, unrighteous, rebellion. Allare repulsive to G-d, allcan be forgiven by Him provided we do not stubbornly refuse His forgiveness: Jer. 5:3; 6:15; Ezek. 18:21-24.
37. TRUTH:THEstandard to which everyone must conform, the truth of G-d’s Word [Jn. 17:17], which is valid and valuable not just because it is the written word, but because it is HisWord, HisTruth. This truth is what Jesus brought: Jn. 1:14; 14:6. Greek “aletheia” means “unhiddenness, nonconcealment”; truth is the opposite of a coverup, the reality underlying whatever may be on the surface [See 2 Jn. 1-7]. The truth one IS, is more important than what one merely believes: Psa. 15:1-5; Eph. 4:15; Jn. 4:23-24. Truth is in Jesus [Eph. 4:21; Jn. 7:16-18], the expression of the truth which comes from G-d: Jn. 7:28; 17:3; 3:33; Rev. 15:3.
38. WORKS:(1) In Paul’s writings (Rom. 4:2,4,5,6)=observance of the legal system of Judaism, obedience to which cannot bring salvation [Rom. 9:31-32—it is a mistake to elevate orthodoxy above faith, works above grace, law above love: Gal. 2:15-16. (2) In James’ epistle (Jas. 2:14-26)=warm deeds of love springing from a right attitude toward G-d; very like Paul’s “fruit of the spirit” in Gal. 5:22. See also Jesus’ two great commandments, Mk. 12:28-33. (3) In any case, salvation is not achieved by working, but by G-d’s grace [which produces an answering faith in the believer]. Works, the best kind, are  the thank-offering to G-d for His grace already received, not the “purchase price” of righteousness. We do not do good in order that we may be justified, but because we are justified. We do not walk in “the way” in order that we may stand on holy ground, but because we already stand on holy ground. See Psa. 49:7-9; 50:14-15,23; 51:16-17.
39. WORSHIP:(1) System of praise & sacrifice & festival: Rom. 9:4. (2) Visible allegiance plus inward belief acting together: Rom. 1:9; 12:1; 10:9-10; 2 Tim. 1:3; Heb. 9:14; 12:28. Worship is dynamic, not ceremonial. Worship only to G-d: Deut. 6:4-5,13 (quoted by Jesus Mt. 4:10). Zeal alone will not do, it must be enlightened: Rom. 10:2; Jn. 4:23-24; which means that it does matter what we believe.
40. WRATH:G-d’s hostility to sin, resulting in judgment: Rom. 1:18; Eph. 12:1; Jn. 3:36—the result of unbelief, disobedience. G-d’s wrath is not uncontrolled fury, unreasoning punishment, but a part of the balance of His attributes (Rom. 11:22): truth and love, justice and mercy, wrath and grace. There is a point beyond which His patience and kindness cannot be stretched or His judgment postponed [2 Pet. 3:9; Mal. 4:1; Rom. 2:2-11]. G-d’s graceis undeserved and unearned; His wrathis the wage of rebellion and sin: Zech. 7:12; Deut. 9:7. G-d takes no pleasure in exercising His judgment [Ezek. 18:23-24,32]; His purpose is always reconciliation and fellowship, if that is accepted by men [1 Thess. 5:9-10; Jer. 5:3 and see Ezek. 18:31-32].

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