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GraceNotes
GraceNotes est une étude biblique trimestrielle concise sur les questions importantes liées au salut par la grâce et à la vie par la grâce. Ils sont conçus pour être téléchargés (*pdf disponible) et copiés afin qu'ils puissent être utilisés dans le ministère. Aucune autorisation n'est requise s'ils sont distribués sans modification et sans frais. Vous pouvez recevoir de nouvelles GraceNotes en vous abonnant à notre lettre de diffusion GraceLife trimestrielle gratuite.
Topic: Passages difficiles
(If the Gracenote is displayed in english, the translation was not available.)
Que signifie être déchu de la grâce, en particulier le sens que revêt cette expression dans Galates 5:4 ? L'interprétation de ce verset a des implications importantes pour le chrétien.
Pour beaucoup, Hébreux est un livre difficile à interpréter. La plus grande difficulté réside peut-être dans l'interprétation des cinq passages d'avertissement ( 2:1-4; 3:7-4:13; 6:1-8; 10:26-39; 12:25-29 ). De nombreux commentaires les considèrent comme des avertissements adressés aux non-croyants parmi les lecteurs.
Marc 9:43-50 est l'un des passages les plus difficiles du Nouveau Testament. À première vue, il semble que Jésus enseigne qu'un croyant doit se couper une main, un pied ou un œil pour ne pas pécher. Pour certains, cela semble suggérer qu'un croyant qui pèche pourrait perdre son salut et finir en enfer. Mais pour ceux qui croient au salut par la grâce, cette interprétation ne marche pas. Que dit donc Jésus ?
What then do the three references to fire in the warning judgments (6:8; 10:27; 12:31) mean to believers?
Ce verset bien connu est souvent utilisé dans la présentation de l'Évangile pour montrer que les pécheurs non sauvés paieront leur péché par une séparation éternelle d'avec Dieu ( la mort ), et qu'ils peuvent échapper à ce destin grâce au don de la vie éternelle que Jésus-Christ leur offre. Est-ce ainsi que ce verset doit être interprété et appliqué ?
L'interprétation de 1 Jean pose problème à certains en raison de déclarations qui semblent être des tests ou des conditions. L'opinion la plus répandue parmi les commentateurs est que le but de ces tests est de déterminer si quelqu'un est sauvé éternellement ou non.
Ce passage est souvent utilisé pour argumenter contre la doctrine de la sécurité éternelle. On prétend que ceux qui « tombent » ( 6:6 ) de la foi chrétienne seront maudits par le feu éternel de l'enfer ( 6:7-8 ). D'autre part, certains qui croient en la sécurité éternelle soutiennent que ce passage ne décrit pas de vrais chrétiens ou que le danger n'est qu'hypothétique. Lorsque nous examinons les détails du passage dans son contexte, nous trouvons une meilleure interprétation. Les tenants de la sécurité éternelle devraient savoir comment expliquer ces versets aux autres.
Some argue from this that willful or continual sin cannot be forgiven and salvation can be lost, or that those in view of judgment were never really saved to begin with.
Some Christians use this verse to argue that the faith that saves must be proved by works or it is not genuine.
According to a common interpretation, bad behavior proves a person is not saved; good behavior proves a person is saved. Is that what this passage teaches?
Does this passage teach, as some claim, that a person must be totally surrendered to the Lordship of Jesus Christ in order to be saved?
It is not uncommon to see this verse used to encourage professing Christians to examine themselves to see if they are genuinely saved.
What do the branches represent in John 15:6 and what is their fate?
The parable of the soils is found in all three Synoptic Gospels (Matt. 13:18-23; Mark 4:2-20; Luke 8:4-15). Our focus will be on Luke's account. In Luke especially, Jesus used this parable to explain the purpose of all parables and to illustrate how people respond to God's truth.
If John establishes the fact that Christians sin in chapter 1, how can he say later that Christians do not sin? An incorrect interpretation of these verses has caused many Christians to doubt their salvation.
Is there any way a Christian can be 'of the devil,' or could that only refer to unsaved people?
This passage (See also Matt. 10:22; Mark 13:13; cf. Luke 21:19) is often used to argue that only those who continue in faith and good works to the end of their lives will receive salvation or prove they were saved.
Some use this passage to say that believers can lose their salvation. Others say that it shows that some who are considered believers prove to be false believers because they did not stick with the gospel. Neither of these views satisfies the details of the passage in its context.
When we look at the practical, theological, and biblical objections to this phrase, we may decide to use different language.
If we read 2 Peter chapter 2, it is clear that the false prophets and teachers in view are doomed to eternal condemnation. But what about those deceived by them?
Can an individual recently saved from an occultic background commit a serious sin? Or would that horrendous blunder prove he was never really saved?
Does this passage exhort professing believers to prove that they are true believers, or does it exhort true believers to demonstrate the faith they have? At stake in the first instance is eternal salvation; at stake in the second are eternal rewards. Careful observations answer this question.
In chapters 3 and 4 of Romans, The apostle Paul established beyond dispute that one is eternally justified before God only on the basis of faith alone in Jesus Christ alone. Why, then, does he say in chapter 10 that one must \confess the Lord Jesus\" for salvation?"
Most Bible commentators interpret this passage to say that these people at the Passover did not really believe in Jesus for salvation, therefore Jesus did not commit Himself to them because He knew the unbelieving condition of their hearts. Their faith was defective or insufficient for salvation because it was based only on the signs that Jesus performed and/or they believed only in His name, not His person.
This passage, especially verse 22, raises the questions, who is the apostle Paul addressing?, what does it mean to be \cut off\"?
About 2000 years ago, the apostle Paul (with his co-laborer Silas) answered a frightened prison guard's question, "Sirs..."
Many assume that "perfect" (teleios) refers to total sinlessness
These three passages are similar in that they list sins and the consequence of those who commit them. The passages often confuse people. What kind of people do they describe, believers or unbelievers? What is the point of listing these sins for the original readers and for us today?
In the seven letters to the churches of Revelation chapters 2-3, the overcomers can be seen as either 1) all believers who are promised entrance into the kingdom, or 2) individual believers who overcome trials and are promised rewards in the kingdom and in eternity. The churches and their problems are obviously familiar and thus contemporary with the apostle John, the author, but the exhortations are relevant for all times.
This passage is packed with language and theology that has generated various interpretations. These three verses are most easily understood within the flow of the preceding context of verses 8-27, which speaks of the restoration and return of creation to a glorious end with believers ruling with Christ over all creation, and the following context of verses 31-36 which assures believers that nothing can prevent them from realizing this destiny. Verses 28-30 explain how God’s eternal purpose for every believer guarantees their final destiny with the encouragement of verse 28 explained by verses 29-30. The entire context focuses on the divine side of salvation.
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