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Showing posts with label holiness. Show all posts
Showing posts with label holiness. Show all posts

Man has become as one of Us, to know good and evil

Genesis 3:22 — “The man has become as one of Us, to know good and evil”

When God says in Genesis 3:22 that “the man has become as one of Us, to know good and evil,” He is not announcing that humanity has gained divine wisdom or holiness. Instead, He is declaring that humanity has crossed into a realm that belongs to God alone—the realm of moral authority. Scripture consistently uses the phrase “knowing good and evil” to describe the ability to make independent moral judgments, not the possession of divine insight. For example, Deuteronomy 1:39 describes children as those who “do not know good and evil,” meaning they lack the maturity to make independent moral decisions. Likewise, in 2 Samuel 14:17, the woman of Tekoa praises David as one who can “discern good and evil,” referring to his judicial authority. These passages show that “knowing good and evil” is about claiming the right to decide, not about becoming morally enlightened.

This is exactly what Adam and Eve seized in the fall. Before sin entered, God alone defined what was good (Genesis 1), what was not good (Genesis 2:18), and what was forbidden (Genesis 2:17). But by eating from the tree, they rejected God’s authority and claimed the right to define morality for themselves. This is the tragic fulfillment of the serpent’s promise: “You shall be as gods, knowing good and evil” (Genesis 3:5). They did not become divine; they became self‑authorities, attempting to determine right and wrong apart from God. This moral autonomy is the essence of corruption, because humans now judge good and evil through a fallen nature rather than through God’s holiness. Scripture later describes this condition repeatedly: “Every man did what was right in his own eyes” (Judges 21:25). The fall is therefore not merely the breaking of a rule—it is the birth of human self‑rule.

Who decides what is morally right—God or people


Who decides what is morally right—God or people?


QUESTION:

Who decides what is morally right—God or people (like: Thomas Aquinas)—and why do Christians sometimes disagree about what is moral, especially when reading passages like Judges 11?


ANSWER:

When people ask whether morality is defined by man or by God, they often assume that morality is a universal system that applies the same way in every age, covenant, and dispensation. But Scripture shows something far more precise. God Himself defines what is right, but He does so within the framework of His revealed will for each people and each program. What was moral for Israel under the law is not the same as what governs the Body of Christ under grace. This is why trying to force all morality into one timeless category leads to confusion, disagreement, and contradictions.

The word “moral” simply refers to what is right or wrong according to a standard. The real question is not what the word means, but whose standard applies. Thomas Aquinas and other theologians tried to build universal systems of morality by blending philosophy with Scripture, but the Bible never asks Christians to follow man‑made categories or philosophical ethics. God revealed His will to Israel through the law, and He reveals His will to the Body of Christ through grace. Both come from Him, but they are not the same system, and they are not given to the same people.

Godly living in Christ will always provoke opposition in a fallen world

Godly living in Christ will always provoke opposition in a fallen world

Paul’s statement in 2 Timothy 3:12 is striking: “Yea, and all that will live godly in Christ Jesus shall suffer persecution.” The word shall is deliberate—it does not suggest possibility but certainty. The principle is that godly living in Christ will always provoke opposition in a fallen world. This is consistent with the words of the Lord Jesus Himself: “If they have persecuted me, they will also persecute you” (John 15:20). The world that rejected Christ will inevitably resist those who reflect His life and truth.

It is important to understand what persecution means in this context. Persecution is not limited to physical harm or martyrdom. It includes ridicule, rejection, slander, exclusion, and opposition in any form. Sometimes it is subtle—mockery, loss of opportunities, strained relationships. Other times it is severe—imprisonment, violence, or even death. The essence of persecution is that the world resists godliness because godliness exposes sin. As Jesus said, “Men loved darkness rather than light, because their deeds were evil” (John 3:19-20). Wherever light shines, darkness reacts.

The condition Paul sets is clear: persecution comes to those who will live godly in Christ Jesus. This is not about mere profession of faith, but about a life actively reflecting Christ’s truth and holiness. A believer who blends into the world may avoid persecution, but one who stands for truth will inevitably face resistance. The issue is not whether persecution is constant, but whether it is inevitable when godliness is consistently lived out. The world is at enmity with God, and those who walk in His ways will feel that enmity in some form.

Our Bodies are to be Vessels for the Glory of God, Not Instruments of Sin


Our Bodies are to be Vessels for the Glory of God, Not Instruments of Sin

The moment we believe the gospel—that Christ died for our sins, was buried, and rose again—we are placed into the Body of Christ. We are no longer just individuals navigating life on our own terms; we are now members of His Body, united with Him in purpose and destiny. This profound truth transforms not only our identity but also the way we view and use our physical bodies. Paul reminds us in 1 Corinthians 6:15

"Know ye not that your bodies are the members of Christ?"

Our bodies are not our own. They have been purchased with the precious blood of Christ and now serve a divine purpose. Though we still inhabit mortal flesh, the purpose of these earthly vessels has changed—we are no longer bound to sin but called to manifest the life of Christ in us. Paul declares in 2 Corinthians 4:7

"But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us."

This "treasure" is the glorious truth of Christ dwelling within us. Our weak and imperfect bodies have now become instruments through which His power and life shine forth.

Understanding the Process of Salvation in Romans (Part 13 - Shall we sin, because we are not under the law)



Understanding the Process of Salvation in Romans (Part 13 - Shall we sin, because we are not under the law)

In Romans 6:1-13, Paul teaches us that in a positional (or heavenly) state, we are dead to sin, having been crucified with Christ, and that we need to accept this by faith so that as Christ was resurrected by the power of God, we too can walk in that newness of the resurrection life of Christ. In additional to coming to this understanding concerning sin, we are also introduced to the truth that we are dead to the law by the body of Christ. See these few verses to highlight the fact,

Rom.3:21  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; …  28  Therefore we conclude that a man is justified by faith without the deeds of the law. …  

Rom.6:14  For sin shall not have dominion over you: for ye are not under the law, but under grace. 

Though Paul expounds on this topic in chapter 7, he starts this topic in chapter 6 with another rhetorical question to counteract and neutralise the reasoning mind of believers, saying, “What then? shall we sin, because we are not under the law, but under grace?”

If God can only save through the cross of Christ, then how can He be all powerful?

 


Question:

Is God's power to save people limited through the crucifixion of Jesus alone? If that is the case, then how can God be believed to have unlimited power?

Answer:

Read the answer to this question, here.