These outlines are intended as "teaching guides" to the study of any particular topic. The outlines may leave many unanswered questions as to details since those details would be answered in the process of teaching from the scripture references provided. In addition, there may be vocabulary references and subject references that are unfamiliar. Hopefully before too long, all the necessary topics will be available to provide a balanced and complete theology.

Pronunciation guide

GREEK: Verbal Orientation

Hebrew Verbal Orientation

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FAITH for salvation: NOT A GIFT OF GOD

Faith: Spiritual Gift



FAMILY CURSE or the 4 Generation curse






Figures of Speech in the Bible


Finances: Spiritual Gift (gift of giving)

First Peter: Orientation - the 7 "therefores"





Fortune Telling: See The Occult

Free Will and Sovereignty: Studies in Volitional Theology

Freedom From Judgment




FAITH for salvation: NOT A GIFT OF GOD

"And THAT not of yourselves"


1. A. T. Robertson, Word Pictures in the N. T., Volume IV, page 525

Eph 2.8. For by grace (tei gar chariti). Explanatory reason. "By the grace" already mentioned in verse 5 and so with the article. Through faith (dia piseos). This phrase he adds in repeating what he said in verse 5 to make it plainer. "grace" is God`s part, "faith" ours. And that (kai touto). Neuter, not feminine (taute), and so refers not to pistis (faith - feminine) or to charis (grace- feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (ex humon, out of you) in men, but from God. Besides, it is God's gift (doron) and not the result of our work.


2. Kenneth Wuest, Word Studies in the Greek N. T., Ephesians, p. 69.

(2:8-10) The definite article appears before the word "grace" here, pointing the reader back to the same statement in v.5, and informing him that the writer is to elaborate upon this previously mentioned statement. The reader of this exposition is urged to go back to the exegesis of verse 5 and refresh his memory as to the the meaning of Paul's statement, "by grace are ye saved."

The words, "through faith" speak of the instrument or means whereby the sinner avails himself of this salvation which God offers him in pure grace. Expositors says: "Paul never says through the faith,` as if the faith were the ground or procuring cause of the salvation." Alford says: "It (the salvation) has been effected by grace and apprehended by faith."

The word "that" is touto, "this," a demonstrative pronoun in the neuter gender. The Greek word "faith" is feminine in gender and therefore touto could not refer to "faith." It refers to the general idea of salvation in the immediate context. The translation reads, "and this not out from you as a source, of God (it is) the gift." That is, salvation is a gift of God. It does not find its source in man. Furthermore, this salvation is not "out of a source of works." This explains salvation by grace. It is not produced by man nor earned by him. It is a gift from God with no strings tied to it.

Paul presents the same truth in Romans 4:4,5 when speaking of the righteousness which God imputed to Abraham, where he says: "Now, to the one who works, his wages are not looked upon as a favor but as that which is justly or legally due. But to the one who does not work but believes on the One who justifies the impious, his faith is computed for righteousness."

3. FOR AMPLIFICATION: Is Faith a gift? Excellent article from Jason's Page


Return to article: Myth of Free Will, REFUTED



1. Faith thinking is a soul function that places total value on the object of faith without reference to human logic, merit or feeling.

2. Faith is the foundation for relating to spiritual value. Heb. 11.1

A. Faith: pistis - the system of perception that accepts the value of an object without seeking logical or emotional proof.

B. Is the assurance: hupostasis - 5 times

To stand under - thus, foundation, support, strength. Therefore, an assurance or confidence - but also foundation.

1. Assurance:

2 Cor. 9.4 - Paul's assurance that the Corinthians would follow through with their promised generosity.

2 Cor. 11.17 - Paul's assurance of boasting - probably refers to the expected results that will come from his listing of his various "credentials".

Heb. 3.14 - holding fast the beginning of our assurance (or our spiritual foundation) in order to "function" as a partner with Christ. (salvation is not in view).

2. Substance or true essence:

Heb. 1.3 - True essence of - as that foundation upon which the total being of God rests. Thus, He is the exact representation of His "substance", or of His true essence.

3. Heb. 11.1 - Actually both ideas could easily apply.

a. ASSURANCE: Faith is the total, unquestioned acceptance of the reality in faiths object; and as such, is absolute confidence in that object's value.

b. TRUE essence: Faith makes the reality of the object personal. Without faith, the object of faith has no personal reality or value to me. Thus, faith is the essence, substance or reality of - - -

C. Of things hoped for: elpidzō - expectation or confidence.

This indicates the represented value of the object; the promised benefit. The promised benefit from God's word has reality for me - BECAUSE I believe it.

D. The conviction: elegchos - proof or evidence.

Faith does not look for proof from logic or feeling.

1. The value in the object of faith is all the proof needed.

2. God has optimum value.

3. God's word reflects that same optimum value.

4. Thus, the conviction or proof for our soul, exists in the reality of value placed on God and in His word.

5. We must always keep in mind that FAITH in and of itself is useless unless it is in the RIGHT OBJECT.

E. Of things not seen:

1. pragma: things, events, matters, ideas

2. Not seen: blepō - present passive participle + negative. Not the recipient of logical or emotional perception.

a. Category: spiritual truth

b. Category: physical reality that pre-dates contemporary history, such as creation and the flood, etc.

3. The historical reality of creation has proof or confirmation in my soul BECAUSE I "believe" God's word.

(The Epic of Gilgamish has its own creation and flood accounts, but faith gives it no substance - no confirmation because our soul places no value in that Babylonian record).

3. After faith establishes the reality of the object, faith also becomes the system by which that object's value governs the whole realm of human living. Heb. 11.2

A. For by it: Lit: by this - houtos - referring to faith

B. The men of old: presbuteros - old testament believers

C. gained approval: martureō - aorist passive indicative

1. To witness or confirm by testimony.

2. passive voice: subject receives the action of the verb - They received a witness, confirmation or approval from God.

D. They believed in divine truth without reference to human logic, feeling or personal merit.

E. And through that faith, were not only accepted by Him, but also acquired the basis for true peace and joy in life.

4. The real value in faith thinking is not IN faith, but rather in the object of faith. Faith in itself is neither good nor bad. The value is in the object.

A. In salvation, there is only one acceptable object of faith.

1 Cor. 15.1-4; Acts 4.12

1. This true object can be distorted or replaced. Gal. 1.6-9

2. If the object is false, the faith is misdirected, and the results will be false. John 8.33-39; John 1.13

3. If anything is added to the true object, it becomes false. Christ's work + my work = a wrong object of trust and produces a negative result. (ie, no salvation)

4. The result is:

a. In reality: no salvation - a wrong object produces a negative result.

b. In experience: no assurance of salvation. Salvation by works means I never know when and if I have done enough.

B. In the Christian way of life, the only acceptable object of faith is the written word of God. 2 Tim. 3.14-17; John 8.32; 17.17

1. When human logic or feeling encroach on the Word, there is only distortion. Col. 2.8; 1 Tim. 6.3-5; 1.3-7

2. The word is to be analyzed through ICE procedures and obeyed as God's instructions for His people.

(I = isogogics - cultural and historical background

(C = categories - studied according to topics

(E = exegesis - grammatical study from the original languages

3. Failure in faith obedience (application) indicates the encroachment of logic or feeling into the soul, which then distorts truth = O you of little faith.

4. Human wisdom fails to provide true fulfillment in life since that wisdom is simply an extension of the sin nature's lusts. Col. 2.20-23

5. The faith thinking system is the only system of thinking which perfectly conforms to the principle of grace.

A. Grace is God's plan to provide spiritual life for man based entirely on divine merit. God does the work, man accepts it. Eph. 2.8-9; 2 Cor. 8.9

B. Romans 4.16

1. For this reason: dia houtos - serves as the summary of the contrast between works and faith (v. 1ff). If the law (or works) was the basis for relating to God, all it would produce is wrath from God (v. 15) because it is impossible for man to work that good.

a. The standard of God's righteousness could not be reached.

b. In other words, no spiritual life would result.

2. It is out from faith: ek pistis - spiritual life which involves imputation of divine righteousness to the believer, is out from the non-meritorious thinking system of faith.

3. In order that: hina - purpose for the faith system

4. It might be according to grace: kata charis - according to the standard of God's plan which focuses on His merits.

5. The faith system which excludes any appearance of human merit, is the only thing that can relate to a plan that functions by design, entirely on divine logic and merit.

C. In faith thinking, the mentality of the soul relates spiritual value to the merit and logic of faith's object - the person and plan of God. It recognizes that all that has been done or can be done - is done by God. God gets the credit.

Eph. 2.8-9; 1 Cor. 1.29-31

D. If ever human logic or emotion is used to relate to spiritual reality, then that human activity becomes the source of pride - for man allows himself to find personal merit in God's plan. Man gets the credit and this does not accomplish God's intention of exposing man's inadequacies.

E. When someone rejects the grace/faith system and relies on human logic and/or emotion, he only goes deeper into spiritual indebtedness. Rom. 4.3-4

F. But - v. 5, through faith, all spiritual debt is offset by the imputation of divine righteousness.

6. The genuineness of faith perception is demonstrated by application of spiritual values to the realities of life.

A. Faith application is the natural result of true perception.

This indicates progress in spiritual growth as faith demonstrates its reality by using truth in every area of life.

B. If there is no application of the bible truth learned, this indicates an incomplete trust in that truth.

1. failure in perception: at the "study" stage.

2. Failure at the point of application:

(a crisis or temptation situation)

3. This is called "dead faith" at James 2.17,20

(not a salvation issue, but a deliverance issue)

C. The lust of the sin nature is always trying to make the soul act independently from God and therefore attacks truth at both the perception and application stages. Gal. 5.17; 1 Pet. 2.11

D. Satan uses the input from the kosmic system (the world) and the sin nature to discredit truth through rationalism and empiricism.

1. Perception: John 1.13; Gal. 1.6 (wrong means, wrong object)

2. Acceptance: Luke 8.12; 2 Cor. 4.4

When you delay in faith acceptance of bible truth, This allows the devil to then water down the information and actually change its "nature" so that it is now a wrong object.

(He does not literally "take truth out" of the soul - but accomplishes the same thing by changing the nature of the information that is in the soul by the watering down process.

3. Application: Gal. 5.1-9; Col. 2.8; Luke 8.13


E. When kosmic viewpoint infiltrates the application attempt, the believer becomes an "O you of little faith". But when the application is unhindered, the result is character vindication and the peace and joy of the abundant life. Rom. 5.3-5


7. In the Christian way of life, faith thinking is the S.O.P. for spiritual life activity. 1 Cor. 2.5

A. Col. 2.6

1. As you received: paralambanō - aorist active indicative

point of time action of the verb.

Refers to the point of time a faith decision to trust in Christ was made.

2. Christ: the only acceptable object for salvation

3. So walk: peripateō- present active imperative.

Present tense = continuous action

So "be walking" - this is life after salvation.

4. In Him: in the realm of our relationship with Him.

a. We are a new creation: 2 Cor. 5.17

b. We are in a new family: Eph. 2.19

c. Col. 3.1-3 - Our life is hidden with Christ in God

B. The object of faith thinking is always the character and plan of God. But that is only revealed through His word. Col. 2.7

1. For salvation: The gospel - Rom. 6.17-18; 1 Cor. 15.3-5

2. For Christian way of life: 2 Tim. 3.16-17; Heb. 4.1-3, 9-12.

8. Faith thinking is the system by which we apply God's word to any and every situation in life through total trust in His promises and plan. This is called faith-rest living and is the basis for perfect peace that passes all human comprehension. And that is the subject of Hebrews 11 - Not saving faith - but living faith. (also the subject of Heb. 3 and 4).



1. Definition: Faith rest is the attitude and practice of being totally relaxed and confident in the character and plan of God based on knowledge and trust in His word.

2. The premise for faith rest is the absolute character and plan of God.

A. Romans 8.32 - freely give us all things

B. Romans 8.28 - God works all things together for benefit.

C. 2 Peter 1.3 --- God has provided everything we need for life and worship.

D. 1 Peter 5.7 --- He cares for us

3. The imperative of Faith rest.

A. Hebrews 11.6 ---- without faith it is impossible to please Him

B. Romans 1.16-17 -- the righteous shall live by faith

4. Faith rest is an extension of salvation faith into the Christian way of life.

A. Salvation:

1. Entrance: Ephesians 2.8-9

2. Security: 1 John 5.13

B. The Christian way of life:

1. Colossians 2.6 -- As you received Christ, so walk in Him

2. 2 Cor. 5.7 ------- we walk by faith not by sight

3. Galatians 5.5-6 - By faith we are waiting for the expectation of righteousness.

C. Rest for the soul: Matthew 11.28-30

D. The fellowship issue: Romans 14.23b - whatever is not of faith is sin.

5. The reality of faith rest is based on application of the sabbath principle. Heb. 4.9-11; 1-3

6. The peace of faith rest: Phil. 4.6-7; Is. 26.3-4

7. The joy off faith rest; Romans 15.13

8. The partnership of faith rest: Hebrews 3.14

9. The stability of faith rest: Isaiah 40.31; 2 Cor. 1.24

10. the shield of faith: Ephesians 6.16 --- Faith rest in a spiritual combat situation

A. The devil; 1 Peter 5.8-9

B. The sin nature (OSN): 1 Peter 2.11; Pr. 3.5-6

11. Summary: Hebrews 3.7-19; 4.1-16


A. QAwAh: to wait for; to wait upon the twisted strength of a rope

tiqwAh - hope, confidence (Josh. 2.15, 18 - cord)

1. The refuge of Faith rest: Ps. 62.5-8

The Rock: Deut. 32.4, 28-31, 39; Is. 26.3-4; Ps. 144.1-4; 1 Cor. 10.1-4

2. Faith rest is the dynamic for spiritual strength: Is. 40.31

A. Endurance: Rom. 5.3-5; James 1.2-4

B. It is by faith that you stand firm: 2 Cor. 1.24

3. The integrity (character consistency) of faith rest: Ps. 25.21

4. the testimonial impact of faith rest: Ps. 40.1-3

A. Paul and Silas: Acts 16.19-34

B. Heb. 13.7 - the example of your teaching elders

5. The un-ashamedness of faith rest: Ps. 25.3

A. Ps. 69.6

B. Onesiphorus: 2 Tim. 1.15-18

6. Faith rest as the procurer of divine viewpoint benefit. Lam. 3.25

A. Ps. 84.11

B. Rom. 8.28

7. Comparison of value: Ps. 52.1-9

8. Faith rest in a salvation context: Ps. 130.1-6

9. Faith rest in a growth context: Ps. 25.1-7

10. Faith rest in a recovery context: Ps. 39

11. Faith rest and persecution: Ps. 27.1-3, 11-14

12. Faith rest instead of vengeance: Pr. 20.22

Rom. 12.17-21

13. Faith rest for social stability: Ps. 37.7-11, 27-34

B. YAchal: to wait with hopeful expectation

1. Ps. 33.18-22 - The provision from faith rest

2. Resting in the word: Psalm 119.43-44, 49-50, 74, 81-88, 114, 147

(all dAbhAr except v. 43 where it is mishpAt)

a. Ps. 119.49-50 - the word produces a quality of life which becomes motivation to keep on trusting.

b. Ps. 119.74 - testimonial impact from resting in the word

c. Ps. 119.81-88 - resting in the word for deliverance and comfort

d. Ps. 119.114 - waiting on God's word because He is "my refuge."

e. Ps. 119.147 - resting in the word at the beginning of the day.

f. Ps. 119.43-48 - resting in the word as that which produces a superior quality of life.

3. Lam. 3.21-26 - Reason for faith rest grace provision, compassion, faithfulness

4. Ps. 71.12-16 - faith rest in a persecution context

5. Ps. 31.23-24 - the strength and courage of faith rest.

6. Ps. 39.7 - God as the object of faith rest.

7. Ps. 147.10-11 - Divine pleasure in those who faith rest

8. Ps. 38.1-22 - faith rest after discipline and confession

9. Ps. 130.5-8 - the provision which comes through faith rest.

10. Ps. 42.5-8; 43.1-5 - faith rest in the face of despair.

C. DAmam: to be silent and restful - the patient silence of faith rest

1. Lamentations 3.26

2. Psalm 37.7

3. Psalm 62.1-2, 5-8

4. Psalm 131

5. Psalm 4

D. Chül: to writhe, whirl, dance

1. whirl, dance: Judges 21.21, 23

2. Labor pain: Is. 26.17

3. used of birth: Deut. 32.18; Is. 51.2; Ps. 51.5

4. To be put into action: Pr. 8.24-25

5. used for application of laborious protection: Lam. 4.6

6. being physically wounded: 1 Sam. 31.3

7. Soul agony: Ps. 55.4; Jer. 4.19; Esther 4.4

8. Used for creature humility expressed overtly:

Ps. 96.9; 1 Chron. 16.30; Ps. 114.7

9. used to communicate the idea of waiting with excitement:

a. excited anticipation: Gen. 8.10

b. anxious waiting: Judges 3.25

10. And then faith rest:

a. humility dependence on God: Job 35.14

b. Anticipating trust in God: Ps. 37.7

E. BAtach: a total dependence on something as in throwing your entire weight upon it. (as in casting all your care upon the Lord - 1 Pet. 5.7)

1. Examples of trust:

a. Judges 20.36 - in your fellow soldiers in a military battle.

b. Isaiah 31.1 - in an ineffectual military body.

c. Isaiah 42.17; Hab. 2.18-20; - in idols

d. Jeremiah 7.1-15 - in words of falsehood

e. Jeremiah 17.5-6 - in man

f. Transition: Psalm 118.8-9


2. The principle of faith rest:

a. Jeremiah 17.7-8

b. Psalm 52.8; Proverbs 28.25-26

c. The peace of faith rest: Isaiah 26.3-4

d. The inner joy of faith rest: Ps. 84.8-10; Pr. 16.20; Ps. 33.18-22

e. Unheeded: Isaiah 30.15

3. God is our refuge: Psalm 62.8

4. The security file: Psalm 119.41-48

5. The periphery of grace: Psalm 32.10-11

6. Faith rest rejects human viewpoint: Proverbs 3.5-8

7. Faith rest adheres to the doctrine of separation: Psalm 26.1-12

8. Faith rest in temptation situations:

a. Depression: Psalm 13.1-6

b. Persecution: Psalm 25.1-5

c. Fear: Psalm 56.1-13

d. Trouble: Psalm 9.7-10

e. Warfare pressures: 1 Chron. 5.18-22

9. The morality of faith rest: Psalm 37.3-6

10. The testimony to others: Psalm 40.1-3

F. ShAan: to lean on, to support oneself - only in the niphal

1. Literal uses:

a. Gen. 18.4 - lean against a tree

b. Judges 16.26 - Samson leaning against the pillars

c. 2 Sam. 1.6 - leaning on a spear

d. 2 Kings 5.18 - leaning on his hands

e. Literal staff: misheneth - Exodus 21.19; Judges 6.21; 2 Kings 4.31; Zech. 8.4

2. Leaning on Egypt: Isaiah 31.1; 30.12; Ezek. 29.6-7; (2 Kings 18.21)

3. Leaning on a political advisor: 2 Kings 7.2; 17

4. Staff used to represent security in an economic context: Is. 3.1; mashān and mishAn

5. Trusting god in a salvation context: Is. 50.10

6. The staff of God as a symbol for spiritual support. Ps. 23.4

7. Leaning on God in a warfare context: 2 Chron. 13.18; 14.11

Failure - 2 Chron. 16.7-8

8. Support and deliverance from God based on personal integrity.

Psalm 18.19

9. Hypocritical trust in God: Micah 3.11

10. Trust in God which rejects human viewpoint. Prov. 3.5

See discussion and promises for Faith Rest at the PROMISES index.


FAMILY CURSE or the 4 Generation curse

1. The principle is found at Ex. 20:4-6; 34:6-7; Num. 14:18; Deut. 5:8-10; Pr. 30:11-17

2. Definition: a family curse is the presence and intensification of natural and applied consequences on a family's members because of the perpetuation of negative volition toward Divine standards.

A. Exodus 20:5, on them that hate me: sAnā; qal active participle.

1. qal participle: indicates the status of the people
2. Active: indicates a chosen attitude and way of life.

B. This negative volition to divine standards is basically creature arrogance which adopts some system of idolatry and then totally distorts both spiritual and moral standards. Rom. 1:25-32

C. Creature arrogance rejects divine authority in every area of life.
D. But man and all of creation is designed to operate under divine authority and standards.

E. When it is rejected, there are no restraints on the distorted sin nature. It becomes the soul's only authority and dictates total self centeredness and self promotion.
(Ephesians 4:19, sensuality and greediness)

1. Sensuality is the philosophy of life which relates everything to the satisfaction of the physical senses.

2. Greediness is the self-centered attitude and action the promotes it.
3. uncleanness is the overt result.

F. Each person in creature arrogance will promote that attitude to his children. If the child does not reject it, the rebellion will intensify because of genetic similarities in the sin nature. This is designated by the term, "genetic drift." Every child will naturally "drift" toward the same sin nature expressions as his parents.

3. The origin of this curse is the perfect character and plan of God. Ex. 20:5

A. Because: kiy (for) indicates the reason for the prohibition.

1. I: personal pronoun brings attention to the speaker as the one who enforces the prohibition.

2. YAhweh your God identifies the speaker with emphasis.

3. Am a jealous God: makes reference to the character of the speaker as the basis for the prohibition.

a. qannA = adjective from verb qAna which has 4 basic meanings.

b. jealousy of God
c. jealousy of man for God as proper zeal: Num. 25:11, 13

d. jealousy of man for God as improper zeal: 2 Sam. 21:2

e. jealousy of man as sin: Gen. 30:1; 37:11

B. Jealousy is actually a possessiveness of attitude that expresses the principle that when it comes to spiritual values, there is no alternative to God's viewpoint.

C. Jealousy in man was originally designed as proper zeal for support of divine standards in both worship and moral living.

D. But when the sin nature was acquired, the original pattern was distorted and now jealousy, under the control of the sin nature, is arrogant possessiveness based on fear and mistrust.

1. Moral life: dictatorships, slavery, murder,
2. Worship life: misdirected zeal, legalism, slavery, murder

E. For the believer in fellowship with God and having divine viewpoint as his motivator, jealousy controlled by truth, becomes zeal for support and promotion of divine moral and worship standards.

F. Jealousy in God is His possessiveness based on perfect knowledge of what is best for his creation. Therefore, action that is taken, such as discipline, cannot be questioned.

1. God is perfect. His character is perfect. His plan is perfect.
2. God's jealousy tells us that he truly wants what is best for us.
3. Jealousy is ultimately an expression based on divine righteousness and justice.

G. In Exodus 20:5-6, we have two participles that describe both the negative and positive expressions of divine jealousy.

1. Visiting the iniquity: the existence and intensification of natural consequences based on the sin nature expressions of those who hate God.

2. Showing mercy: the existence and abundance of divine blessing through based on creature humility and love.

4. The result of creature arrogance then is intense natural and applied consequences upon families who practice and perpetuate that attitude to their children. Ex. 20:5. This is a family curse.

A. This is the family curse. But the curse is perpetuated by genetic drift as at 1 Kings 15:3.

1. The sin nature of the son which is genetically compatible to the sin nature of the parents, will express and intensify the same trends.

2. This is illustrated at Prov. 30:11-17, where the word "kind" should be translated as "generation."

B. Visiting: pAqadh - qal active participle - describes the consistent expression of God's justice. It is a universal principle of divine activity.

1. Means to watch over, to assign or appoint.
2. Here it has with it the preposition, al = upon. So it means to assign something "to" someone.

C. The iniquities: Awōn - expression of independence, arrogance and deviation from established divine viewpoint standards through sin nature influence. It is creature arrogance which rejects all divine authority.

D. Of the fathers: begins with one father, but the plural is used because the fact exists in many families.

1. Each person is responsible for his own sin. Called the law of culpability. Deut. 24:16; Ezek. 18:20

2. But this is the sin of the father "assigned" to the son along with the natural and applied consequences.

E. Upon the sons: al bān - plural

1. At first glance this violates Ezek. 18:20, but that is not the case.
2. The father has creature arrogance which is called "hate" in Ex. 20:5, and suffers natural and applied consequences from it.

3. He passes this attitude to his son through teaching and example, and the son also embraces it.

4. The son now comes under the natural consequences for his own iniquity.

5. But because of the failure to offset the genetic drift from the sin nature, the curse assigns to the son the iniquities of the father.

6. This, plus the intensification in the genetic drift brings intensification of consequences. The son has his own and his father's iniquities and suffers consequences for them both.

7. But this is only because the son "chose" to continue in the same attitude of hate.

5. The extent of the family curse is only to the 4th generation. Ex. 20:5

A. If the attitude of creature arrogance is perpetuated into the 5th generation, that person suffers for his own iniquities only.

B. There is no intensification of consequences from the previous generations. However, the progress of the genetic drift is not interrupted and the 5th generation begins the cycle over again but this time with a greater intensity of hate toward God than in the first cycle. (more later)

6. The curse of natural and applied consequences for negative volition can be broken at any time in one's life regardless of where he stands in the 4 generation cycle. Ex. 20:6; (Ezek. 18:4-23)

A. But showing: AsAh - qal active participle - indicates again the universal principle of divine action toward His creation. The word means, doing, making, providing something. With the preposition "le," He is providing something "for " someone.

B. Loving kindness: chesed, which means grace provision in general. Special blessing both natural and direct.

C. To thousands: indicates unlimited divine resources available to any and all who will respond properly to divine standards.

D. Of them that love me: Ahabh - qal active participle - indicates the status and attitude in the soul which responds to God in a positive way. This expresses the extension of creature humility to the point of dedication to divine design through both salvation and growth.

E. The very moment a person trusts in Yahweh's promise of a Messiah-savior, he falls under the principle of "chesed."

1. All sins are forgiven.
2. All intensified consequences are removed.
3. Some consequences remain because of the principle of personal moral responsibility.

4. But he is now out from under the family curse and will not be directly affected by them unless he violates the doctrine of separation and maintains close association with them. Principle of cursing through association.

F. And keep my commandments: this is the overt way of life that indicates the attitude of love. Doing what God wants us to do.

G. Ezekiel 18:1-23 discusses recovery from the curse.

7. The progress of negative volition through 4 generations is illustrated in Prov. 30:11-17.

A. The first generation: v. 11

1. There is a kind: dōr = a generation = there is a generation.

a. Reference to one link in a family tree.
b. This is the first in a chain of negative volition to divine standards for human morality.

c. Rejection of divine authority is not mentioned, but the moral depravity in the family is explained.

2. Who curses: qAlal - not really to put a curse on, but to speak with contempt and dishonor. Its a word for rejection and disdain for authority.

3. His father: indicates the object of contempt.

a.The father's authority is rejected because of creature arrogance rejecting the values of divine morality.

b. Self is placed on a level higher than morality and therefore rejects whatever tries to keep self under control.
c. It begins with parental authority.

4. The rejection of the mother's authority:

a. And does not bless: bArak in the piel imperfect = bend the knee to, respect, to speak praise of someone.

b. Plus the negative (not) indicates failure to do this.
c. He rejects mother's role in the family.
d. He does not honor her with action or word.
e. But in contrast, the implication is that he attacks her instead.
f. He should learn from his mother's teaching and example. Prov. 31:1ff

5. And so, we have generation #1, rejecting divine authority as it is represented in family morality.

B. Generation #2: v. 12

1. There is a generation: dōr - his father rejected parental authority and is going to reflect that to his own children.

2. It could manifest in two ways: super strict or super lenient.

3. So the child will grow up with a distorted example in life. As a result, he turns his focus on self even more than his father did.

4. Pure: tAhōr = clean, pure, faultless.
5. In his own eyes: the perspective of self-centeredness. He is faultless and everyone else is weak and imperfect.

6. Yet he is not washed: in actuality there is no purity. He is morally and spiritually blind.

7. From his own filthiness: refers to his mental attitude of pride and self-centeredness.

a. It is the natural trend of the sin nature to act independently from God.

b. Generation #2 has only negative parental influence so his trend leans to a more intense expression.

c. This is called "genetic drift." When the trends of the sin nature are not controlled, the expressions of rebellion become more intense.

d. As this family tree grows, the function of rebellion will become worse and worse unless there is positive influence in the other direction.

C. Generation #3, v. 13:

1. There is a generation: This child has been taught by example that he is "number one" in life and everything centers around him. You must always look out for "number one."

2. Oh how lofty are his eyes: intensity of self-centeredness.
3. Eyelids raised: repeats for great emphasis
4. Intensity of arrogance is expressed in every area of life -

He can do no wrong.
Looks down on others.
Blames others for his own failures.
Always promotes his own abilities to be greater than they are.

5. And the next generation will carry this to the stage of intense violence.

D. Generation #4, v. 14:

1. There is a generation: The rejection of divine authority and moral authority has reached the ultimate in this cycle.

2. Teeth like swords: arrogance of self-centeredness now becomes violent.
3. Jaw teethe like knives: repeated for emphasis
4. To devour: nothing stands in his way. He pursues self interest and promotion to the point of destroying others.

5. The afflicted and needy are the weak ones who get in his way. Whether intentionally or not, they are their and are bowled over.

6. Their philosophy is to "do to others before they do it to you." Violence is the natural solution to everything because they won't be pushed around by anyone or anything.

E. Generation #5 is not mentioned here but based on Ex. 20:5, the curse stops at the 4th generation.

1. If the child continues in negative volition, he begins a brand new "4 generation" cycle.

2. But again, the new cycle will be more intense in this case because of genetic drift as well as personal influence.

F. Two observations: v. 15-17

1. Those who live in creature arrogance are totally occupied with the material things of life, but they have an unsatiable desire. v. 15-16. They will never find satisfaction.

2. The natural consequences of their rebellion will eat up their own soul so that they have no peace or joy. Isaiah 57:21

3. They will die a very lonely and miserable death because all they have is what is in their own soul (themselves). v. 17.

8. Divine truth is the only answer to preventing or interrupting the family curse. Ex. 20:6; Deut. 6:4-13

9. The pattern of negative volition that begins with rejection of parental authority is so devastating in society and national well-being, that in the Mosaic law, the strictest discipline was commanded for young men who persist in that negative attitude. Deut. 21:18-22

10. There is no record of this mandate ever being carried out by the people of Israel, however, we see an example of this kind of discipline carried out by God himself at 2 Kings 2:23-24. Note that these are adolescents and not children. The Hebrew reads, "young lads."

11. It is the maximum existence of the family curses in the nation of Judah that led to the 5th cycle of discipline for the nation in 605 BC. Jer. 16:10-13. And in 70 AD, Mat. 23:29-36

12. The 4 generation cycle of family curse will not exist in the Messiah's 1000 earthly kingdom. Jeremiah 31:29-34



1. Through identification with Adam's race, man is born under the condemnation of spiritual death. Rom. 5:12.

A. In the condition of spiritual death, man is under the authority of the world system which is controlled by Satan. 1 John 5:19; 2 Cor. 4:4

B. So man in unbelief, is in the kingdom and family of Satan.

1. Kingdom of darkness: Acts 26:18; Col. 1:13
2. Family of Satan: John 8:44; Eph. 1:2-3

C. Man's relation to God in unbelief is simply as the creation of His hands. Acts 17:28-29

D. As a member of Satan's family, man falls under Satan's cruel dictatorship and shares in the ultimate fall of his kingdom.

1. Slavery through fear of death: Heb. 2:14-15
2. Lake of fire: Mat. 25:41; Rev. 20:15; 14:9-11

E. The experiential effects of this relationship "in time," is the blindness of soul which results from living in the darkness. John 12:35; 3:19-20; 2 Cor. 4:3-4

2. God has provided for a change in family relationship through the work of Christ on the cross. Col. 2:13-14; Eph. 2:11-19;

3. Through faith-trust in Christ man receives a NEW BIRTH by which he is given spiritual life, removed from the Satan's kingdom of darkness and transferred into God's kingdom of light.

A. The Divine intent: Acts 26:18
B. The principle: John 1:12-13
C. The accomplishment: Col. 1:12-13
D. John 3:1-21

4. The new relationship:

A. In the household of God: Eph. 2:19
B. Children of God: John 1:12
C. Sons of God: Gal. 3:26
D. New kingdom: Acts 26:18; Col. 1:13
E. New sphere: light - Eph. 5:8
F. 1 Peter 2:9-10, race, nation, people, royal priesthood

5. The new responsibility: Eph. 5:1-8, "what is proper for saints."

A. Heb. 10:19-25 - Toward God, self and others
B. Toward God: 1 Pet. 1:17, reverence for God

1. Worship: Heb. 13:15;
2. Service: Rom. 12:1; 14:17; Eph. 2:10

C. Toward self: Romans 12:2; 2 Tim. 3:16; 2:15; 2 Pet. 1:3-11
D. Toward others: Heb. 3:13

1. Fellow believers: Eph. 4:1-3 (Gal. 6:1-2; Rom. 15:1-3)
2. Unbelievers: Col. 4:5-6; Gal. 6:10; 1 Thes. 5:15

6. Family provisions and benefits: NEXT TOPIC see below or just link.



1. The principle of family provisions: Romans 8.32

A. Adult son privileges: Eph. 1.3-6
B. Based on Divine wealth resources: Phil. 4.19
C. Called greater grace at Jas. 4.6

2. Freedom from bondage: Gal. 5.1

But continuance in freedom is conditional. Jn. 8.32; Gal. 5.13-18

3. Family fellowship: I John 1.3

4. Family communication with the Father: prayer - I John 5.14-15; Mt. 21.22

5. Access to family wisdom through the Holy Spirit.

A. Col. 2.3
B. Jn. 14.26; 16.13
C. 1 Cor. 2.9-12

6. Ability to use that family wisdom. 1 Thes. 2.13

A. Heb. 4.12
B. 2 Tim. 3.16-17

7. Thus, family character building. Gal. 5.22-23; 2 Pet. 1.3-8

8. Potential for temporal family security via faith rest. Heb. 4.9; 1 Pet. 1.17

9. Access to the family arsenal for fighting the enemy.

A. Eph. 6.10-17
B. 2 Cor. 10.3-4
C. Protection: 1 Cor. 10.13; 2 Thes. 3.3; 1 Pet. 5.8-9

10. Family provision in necessity details of life. Mt. 6.25-34

11. Function in one of the 7 family professions through a spiritual. gift.

1 Cor. 12.7; Rom. 12.3; 1 Pet. 4.10-11

12. Physical protection through the family personal body guards.

guardian angels - Heb. 1.14; Mt. 18.10; Ps. 91.11-13

13. The blessing of family discipline: Heb. 12.5-11

14. Permanent family status through salvation security:

A. In the family: Jn. 1.12; Gal. 3.26
B. Born again: 1 Pet. 1.23
C. Christ's brethren: Heb. 2.11-13
D. Now we are: 1 Jn. 3.1
E. People of God: 1 Pet. 2.10
F. Heavenly citizenship: Phil. 3.20
G. principle of child discipline: Heb. 12.4-8
H. back-slidden brother: 2 Thes. 3.14-15

15. The family destiny: See DESTINY of the Believer



The practice of fasting is misunderstood and abused by many Christians and religious people today. It is often used as an aesthetic device in an attempt to get God to act in one's favor. It is also used as a device to bring attention to oneself so that others might be impressed with that person's apparent religious devotion.

1. DEFINITION: Fasting is simply the practice of abstaining from various normal human life activities, usually food, in order to devote more concentrated time and energy to worship activity such as prayer, bible study and service.

A. In the Old Testament, the word group for fasting is tsom, which means to abstain from food. The verb occurs 21 times and the noun, 26 times.

B. In the New Testament, the meaning is the same. The noun, nåsteia occurs 8 times and the verb nåsteuo occurs 21 times.

C. A good Biblical definition of fasting is found at Jonah 3:5-7,

"Let not man, beast, herd or flock taste a thing.
Do not let them eat or drink water."

D. Another is seen at Matthew 4:2 and Luke 4:2

1. Jesus fasted for forty days and forty nights.
2. And He ate nothing during those days.

2. The purpose for fasting is basically, to abstain from the distracting activity of eating in order to devote more concentrated time and energy to spiritual pursuits, usually prayer.

A. We find the divine viewpoint focus for fasting at Isaiah 58:5-7.

B. The first focus is on the negative (verse 5).

"Is it a fast like this which I choose, a day for a man to humble
himself? Is it for bowing one's head like a reed, And for
spreading out sackcloth and ashes as a bed? Will you call this
a fast, even an acceptable day to the LORD?" (NASB)

The focus is on seclusion, self-pity and self-promotion.
They were using the religious device of fasting to try to get God to favor them (verse 3a).
But they were imitating the overt ritual without having the inner spiritual integrity of those described at verse 2, "AS".

1. done righteousness (not)
2. has not forsaken the ordinance of God (not)
3. ask God for just decisions (not)
4. delight in the nearness of God (not)

C. The second focus is on the positive (verses 6-7).

"Is this not the fast which I choose, To loosen the bonds of
wickedness, To undo the bands of the yoke, And to let the
oppressed go free, And break every yoke?
Is it not to divide your bread with the hungry, And bring the
homeless poor into the house; When you see the naked, to cover
him; And not to hide yourself from your own flesh (kin)?." (NASB)

The focus is on service and on meeting the needs of the impoverished people of the nation. The true result of fasting should be to put into practice the righteous and just standards of God's ordinances.

D. An example of David at Psalm 35:11-13

Malicious witnesses rise up;
They ask me of things that I do not know.
They repay me evil for good,
{To} the bereavement of my soul.

Here we see the enemies of David oppressing him.

But as for me, when they were sick,
my clothing was sackcloth;
I humbled my soul with fasting;
And my prayer kept returning to my bosom.

However, when these personal enemies were in their own pressure situation, David would pray for them. He would fast, that is, he would spend some concentrated time and energy in appealing to God on their behalf, but of course, God could not make them change, so the prayer kept returning to his bosom - unanswered.

E. It was often practiced upon a sorrowful occasion or tragedy. The abstinence from food or other normal activities at these times demonstrated genuine sorrow and allowed for more concentrated application of spiritual principles for comfort and encouragement. 1 Samuel 31:13; 2 Samuel 1:11-12

F. Fasting for concentrated prayer activity.
Jeremiah 14:12; 2 Samuel 12:15-23; Nehemiah 1:4; Esther 4:1-3, 16; Daniel 9:3; Ezra 8:21-23; Acts 13:3; 14:23; Luke 2:37

G. Fasting (prayer) in view of a special crisis of military invasion.
1 Chronicles 20:1-30; Joel 1:14; 2:12-17

H. Fasting in view of special conviction from God.
1 Kings 21:27-29; 1 Samuel 7:3-6; Nehemiah 9:1-3; Jonah 3:5-8


3. Because fasting is a ritual, it can often be performed with wrong motives and for wrong reasons.

A. Religious activity without the inner reality. Zechariah 7:5-12; Isaiah 58:1-5
B. Source of pride: Luke 18:12 (verse 14, exalts - hupsoo).
C. Approbation lust: Matthew 6:16-18 (get attention from others).
D. According to Psalm 109:24, fasting can often times result in great physical fatigue. According to Jesus, one should not use this decline in physical appearance and strength to bring attention to himself, but should instead, seek to make himself presentable to others, and to praise God's character and plan.

4. Application of fasting to the sorrow of Christ's departure from this earth after the crucifixion. Matthew 9:14-15

Verse 14
Then the disciples of John came to Him, saying,
"Why do we and the Pharisees fast, but Your disciples do not fast?"

To place themselves in the same class as the Pharisees is certainly a lapse in spiritual perspective. One would think that John's disciples were fasting for the right reasons, but it is apparent that they too were disoriented. To question the reasons why someone else performs or does not perform some activity in comparison with yourself is judgmental, and shows a tinge of bitterness, anger and jealousy. It should also be obvious that by this time, any disciples of John should have left him long ago to follow Jesus (John 1:29-37).

John himself testified to his disciples that he must decrease, but Christ must increase (John 3:25-36), and this testimony alone should have herded every one of his disciples to the side of Jesus.

Verse 15

And Jesus said to them, "The attendants of the bridegroom
cannot mourn as long as the bridegroom is with them, can they?
But the days will come when the bridegroom is taken away from them,
and then they will fast.

The answer that Jesus gives them uses the idea of sorrow in association with fasting, for it is when the bridegroom is gone that his friends would sorrow at his absence. But while he is present, there is no need for sorrow; no need for fasting, but instead, for great rejoicing and celebration at the wonderful benefits that the bridegroom offers to his friends. In the case of the presence of Jesus with His disciples, He is the source for spiritual instruction, guidance and strength. If they are with Him, focused on Him, then any participation with the details of life (eating and drinking) does not distract from spiritual dynamics but are more greatly enhanced and enjoyed by the spiritual dynamics provided by Christ's presence.

When he is gone, then shall His disciples fast - in sorrow at his absence, but not at any deficiency, for Jesus promised that "I will not leave you alone, I will come to you," (John 14:18) through the Holy Spirit. And the sorrow will be only temporary, for He further explained, after acknowledging their sorrow at his promised departure, "It is to your advantage that I go away" (John 16:6-7), and "Truly, truly I say to you, you shall weep and lament, but the world will rejoice; you will be sorrowful but your sorrow will be turned to joy," (John 16:20).

It is very interesting that of the 29 times that the word occurs in the New Testament, not even one time is it used by believers for expressing sorrow. Therefore fasting for sorrow is not consistent with the focus on the character and the plan of God that understands Romans 8:28, knowing that "for those who love God, He works all things together for good, for those who are the called ones according to the plan," (BFT).

5. Comments on Matthew 17:21 and Mark 9:29.

There is manuscript discrepancy at these two passages that suggest that the presence of the word fasting has been added to later manuscripts and is not part of the original.

A. It is suggested that the entire verse at Matthew 17:21 is an addition based on the similar phrase at Mark 9:29.

Matthew 17:21
"But this kind does not go out except by prayer and fasting."

The argument is as follows: It is absent from our two oldest manuscripts, Sinaiticus and Vaticanus (although it is included in every other manuscript except 3 from the 9th century).
If the verse were originally in the text, there is no reason for any copyist to omit it. However, if, as it was not ever there, then based on its presence at Mark 9:29, some copyists would have added it.

The problem with this suggestion is that the Greek words for "go out" are different in the two passages, and that mitigates against Matthew being a copy of Mark. At Matthew the verb is ekporeuomai, which certainly does mean to go out, however, at Mark, the verb is exerchomai, which also means to go out, but is clearly different. If a copyist was correcting the text based on what Mark recorded, then he would not change the Greek word that Mark used.

B. It is suggested that the verse at Mark 9:29 has added the word fasting.

Mark 9:29 (KJV)
And He said to them, "This kind can come forth by nothing,
but by prayer and fasting."

The same two oldest manuscripts omit the word fasting, and all the other significant manuscripts include it. Again, the reasoning, there seems to be no valid reason for omitting the word, fasting, if it were there in the first place. However, at the same time, if it were absent in the first place, there seems to be no valid reason for adding it.

Since prayer and fasting have always gone hand in hand, as we have seen in the many examples from both testaments, it seems acceptable to retain the verse at Matthew 17:21 and the word, fasting, at Mark 9:29.

I don't usually part company with the Alexandrian text type, but in this case, it seems quite unnecessary to alter the majority reading, especially since there is no significant theological trauma that would result from which ever one of the readings is viewed as original.

The significance then of prayer and fasting in this context of expressing miracle-performing faith is the need for concentrated preparation and focus when encountering the forces of Satan. In other words, one must be previously prepared; armed with the resources of faith and the sword of the Word of God.

7. Comments on 1 Corinthians 7:5, which applies the principle of abstinence from normal human activity to sexual activity within the marriage relationship.

Stop depriving one another, except by agreement for a time
that you may devote yourselves to prayer (and fasting),
and be back again upon the same so that Satan not tempt you
for your lack of self-control. (BFT)

A. Although there are several manuscripts that include the word fasting in the verse, the vast majority of them, including the oldest, omit it.

B. There is no reason that a copyist would remove the word if it were in the original. On the other hand, the pursuit of asceticism in later centuries would explain the reason to add it.

C. Perhaps also, the traditional association of prayer and fasting, would motivate an over zealous scribe to include the word in this context which clearly involves the temporary cessation of bona fide human activity in order to spend more concentrated time and energy on worship activity.

D. The conclusion is that the presence of the word, fasting, is not valid. However, the principle that is taught in the passage - that married people may mutually agree to abstain from sexual activity in order to devote more concentrated time and energy to worship activity - is neither hindered nor strengthened by either the presence or the absence of the word, fasting.

8. SUMMARY: The ritual of fasting is never a commanded nor necessary activity for any believer. It is entirely voluntary and private unless conducted in a group format. Whether a person privately fasts or not should never be an item of public knowledge, and never should it be used as a demonstration of one's religious devotion.
The principle behind fasting is the allotment of more concentrated time and energy to the worship activity of prayer, study and service. In the entire New Testament, fasting is mentioned in a positive way only seven times; only three times in Acts and never in the epistles.



1. The fear of the Lord is an attitude that recognizes God's viewpoint and authority as having jurisdiction over your life.

2. The premise for the fear of the Lord is God's essence and work. Ec. 3:14

A. Summary: Psalm 96:1-6
B. Sovereignty: Psalm 47:2
C. Job 37:21-24
D. Creation deeds: Psalm 33:6-9
E. Laws of nature: Jeremiah 5:20-24

3. This premise first produces a basic "fear" or reverence for the Lord which is a positive response at the point of God consciousness.

A. God consciousness "fear" (respect) may move the person in various directions as at Acts 10:1-4.

B. But ultimately, a genuine fear of the Lord will go beyond religion and embrace the grace plan of God for salvation. Acts 10:34-44

C. Acts 13:16, 26: God consciousness respect.

D. Psalm 67:1-7: The evangelistic activity of Israel was designed to promote God consciousness "fear."

E. Mat. 10:28
F. Luke 23:39-43
G. Revelation 14:7 in the context indicates a positive response to God's plan for salvation.

H. Psalm 2:11-12
I. Required response because of salvation provision. Rom. 11:20

4. Then this basic fear of the Lord is the foundation for the growth process after salvation.

A. Basic doctrine: Pr. 1:7; 9:10; 15:33
B. Divine guidance: Psalm 25:12
C. Advanced doctrine: Psalm 25:14

5. And progress in growth intensifies and strengthens the fear of the Lord for consistent Christian way of life activity. Prov. 2:1-5; Psalm 119:38

A. Acts 9:31
B. Psalm 86:11
C. Psalm 34:11
D. Deut. 4:10
E. Deut. 6:1-2
F. Deut. 31:12
G. Deut. 17:18-19
H. 2 Cor. 7:1

6. Thus, the only point of reference for relating to God and living the Christian life is the fear of the Lord. Psalm 19:9
1 Peter 1:17; Deut. 10:12-13, 20-21; Heb. 12:28-29; Philip. 2:12

7. Those who fear the Lord share in a special destiny of abundant life blessings in time. Ps. 61:1-8

A. Destiny: Pr. 23:17-18; 24:13-14; Ps. 37:37
B. Divine favor: Psalm 147:11
C. Divine provision for every area of life.

1. Goodness (tobh): psalm 25:13a; 31:19; (Rom. 8:28)
2. Grace provision (chesed): Psalm 103:11-18

D. 3 Categories of blessing: Prov. 22:4

1. Riches: detail of life stability and contentment (based on 1 Tim. 6:6). Ps. 34:9; Pr. 15:16; Isaiah 33:5-6

2. Honor: moral and spiritual reputation (testimony).
Psalm 60:4, the banner of truth.

3. Life: fulfillment in life. Ie, the abundant life of peace, joy and confidence.

E. Peace: Prov. 19:23; Is. 26:3-4
F. Joy: Psalm 112:1; 128:1; Pr. 28:14
G. Confidence: Prov. 14:26
H. The blessing of physical protection: Ps. 33:18; 34:7; 145:19
I. The blessing of social stability within your land.

1. Deut. 6:24
2. Ps. 34:11-14; 1 Pet. 3:10-12
3. Isaiah 59:11-13
4. Your children: Ps. 25:13b
5. Nationally: 1 Sam. 12:23-25

8. The fear of the Lord provides a deterrent to sin. Ex. 20:20 b

A. Principle of hate: Prov. 8:13 - 3 categories.
B. Principle of rejecting human viewpoint. Pr. 3:5-8; Ec. 5:1-7
C. Principle of fulfillment in life: Pr. 14:27, keeps from the snares of death.
D. Prov. 10:27, prolongs life
E. Prov. 16:6 with Ps. 119:11
F. Prov. 14:2, moral integrity
G. Messiah's example: Isaiah 11:1-4a; Heb. 5:7

9. The fear of the Lord is the basis for humility living toward others.
Ephesians 4:2; Col. 3:22-25; 1 Pet. 3:15

10. The fear of the Lord promotes maximum testimony. Ps. 60:4, the banner of truth.
11. Consequences of not living in the fear of the Lord. Pr. 1:24-32
12. Additional factors which promote the fear of the Lord.

A. Divine testing: Ex. 20:20a
B. Joshua 4:21-24, physical teaching aids.
C. Divine forgiveness. Ps. 130:4
D. Encouragement from friends: Job 4:6; 6:14; Ps. 69:20; Pr. 12:25; Heb. 3:13
E. As evil is judged throughout the world: Ps. 52:1-7
F. Consideration of His great deeds: 1 Sam. 12:24

13. Recognize the existence of "pseudo-fear." 2 Kings 17:24-41; Is. 29:12; Mat. 15:7-9
14. Communicator's responsibility: 2 Cor. 5:11
15. Guidelines for choosing leaders. Ex. 18:21
16. Related to Christ's return (in a judgment context).

A. 2nd advent: Mal. 4:2
B. Application to the rapture: Heb. 9:28 with 1 John 2:28
C. Related to reward: Rev. 11:18

17. Conclusion: Ec. 12:13-14

A. When all has been heard: every alternative within man's reach.
B. Fear God: emphasis on attitude that brings about salvation.
C. And keep His commandments: extension of fear into your way of life - conformity to His policy.

D. Applies to every person: no exceptions
E. For: introduces the issue of creature accountability to God.
F. God will bring: The creator to whom account is given, Heb. 4:13
G. Every act: every area of life comes under divine jurisdiction.
H. To judgment: application of divine righteousness and justice.
I. All that is hidden: motivation and attitude behind every act.
J. Good: conformity to divine standards (tobh)
K. Evil: nonconformity to those divine standards (ra)
L. Apply Romans 2:1-16



1. Definition: Communion and rapport with God through conformity to his viewpoint and policy

A. Man is unrighteous by nature: Gen. 8.21; Rom. 5.6 (possessing a sin nature, OSN)

B. In oher words, man has a pre-disposition toward independence from God - That is, always going his own way. Pr. 14.12; 16.2; Is. 55.8-9

C. There is no NATURAL inclination to seek after God. Rom. 3.10-11

D. God must reveal himself to the unbel. so that he can respond to truth.

Rom. 1.18-20; Ps. 19.1-3; Jn. 1.9; Rom. 10.13-18

E. All man's human goodness is unacceptable to God. Is. 64.6

F. All who live according to the flesh (OSN) cannot please God. Rom. 8.8

G. So we must rely on his resources.

1. Old Testament - Ps. 19.11-14

2. NT - 1 Jn. 3.23-24

2. So Fellowship is based first on salvation relationship.

A. 1 Cor. 1.9 -called into fellowship (koinōnia) is the initial experience of communion and rapport - but continued fellowship must be cultivated by volitional conformity to Bible truth.

B. Phil. 1.5 - fellowship in the gospel refers to the experience of fellowship which began at salvation

(the moment of accepting the gospel) and has been perpetuated to the present time through their adherence to truth (application of love - V. 6, 9).

3. Perpetuation of fellowship through knowledge and application of truth.

A. 1 Jn. 1.3 - fellowship with the Father and the Son.

B. 1 Jn. 1.5 - The absolute standards of Divine light are the basis for determining genuine fellowship.

B. 1 Jn. 1.6 - walking in darkness denies fellowship reality.

C. 1 Jn. 1.7 - walking in light establishes and maintains fellowship through sinless consistency.

D. Apply the principle at 2 Cor. 6.14 - light vs. darkness

E. Same factors in the Old Testament - Ps. 15.1-5 (Hosea 6.6)

4. Fellowship through abiding in Christ: 1 John 2.24-28

5. Fellowship is characterized by the reflection of love. John 14.23-24

A. 1 Jn. 2.5-11, 24

B. 1 Jn. 3.10-24

C. 1 Jn. 4.7-21; 5.3

D. 2 Jn. 5-6

E. Old Testament application: Deut. 11.1; Lk. 11.42

6. But during the church age the presence of the Holy Spirit in the soul of the believer is an additional factor which must be recognized concerning the experience of fellowship. 1 Cor. 6.19-20

7. Thus, fellowship is directly related to the activity of the Holy Spirit within us.

A. Gal. 5.13-25

B. Eph. 5.18-19

8. The function of the indwelling Spirit.

A. Teaching: Jn. 14.26; 1 Cor. 2.10-14

B. fulfills the righteousness of the law. Rom. 8.4

C. Produces the character of Christ: 2 Cor. 3.18; Gal. 5.22-

D. Glorifies Christ: Jn. 16.14

E. Pleases God: Rom. 14.17-18

F. Prayer assistance: Rom. 8.26-27; Eph. 6.18

G. Thus, fellowship: Phil. 2.1; 2 Cor. 13.14

H. All this demonstrates the reality of salvation relationship. Rom. 8.16

I. Rom. 8.14 and Gal. 5.18 suggest that the Holy Spirit reigns in the believer's life through "leading."

9. Recognize the existence of the sin nature:

A. Its existence: Gen. 8.21; Ec. 9.3; Jer. 17.9; Ps. 51.5

B. The conflict: Gal. 5.17; Rom. 7.15-23; 1 Pet. 2.11; Jas. 1.13-15

10. What removes fellowship: (failure to use truth --1 Jn. 2.24 with 3.6)

A. Is. 59.2 - Sin makes a separation

B. Ps. 66.18 - Sin shuts down prayer access.

C. Attitude and response to Truth: Prov. 28.9

D. The mind under control of the sin nature. Rom. 8.5-8

E. Grieving the Spirit: Eph. 4.30-31 - deals with mental Attitude sins as that which sorrows and therefore neutralizes the Spirit's function in the life.

F. Quenching the Spirit: 1 Thes. 5.14-22

V. 14-18 - positive attitudes and actions

V. 19-22 - quenching the Spirit relates to ones attitude toward the communication and reception of bible truth.

11. Carnal or spiritual: 1 Cor. 3.1-3

12. The effects of carnality:

A. Cannot please God: Romans 8.8

B. Cannot talk to God: Ps. 66.18 - no prayer access

C. Cannot learn about God: Teaching of the H.S. is shut down. Jn. 14.25-26; 1 Cor. 2.10-15

D. Cannot serve God: service is unacceptable - Rom. 8.89 with Is. 64.6

E. Cannot enjoy God: no abundant life reality - Rom. 14.17-18; 15.13

F. Cannot be free: slavery to the sin nature (flesh) - Gal. 5.1; 6.8a; Rom. 6.16

13. What restores fellowship with God? Removing what broke fellowship. 1 Jn. 1.9 and Prov. 28.13

See: CONFESSION OF SIN for details

14. The evidence of fellowship with God is adherence to truth. -1 Jn. 2.3-6

Consistency in fellowship is indication of advanced content growth and application.

15. DOCTRINE OF SINLESS CONSISTENCY - maintaining the functional condition of holy and spot less; blameless and irreproachable. See Sinless Consistency. (soon)

16. Synonyms for fellowship:

A. Abiding in Christ - Jn. 15.7; 1 Jn. 2.24-28

B. Walking in the light - 1 Jn. 1.7; Eph. 5.8

C. Walking in the Spirit - Gal. 5.16, 25

17. Attitudes which cultivate fellowship.

A. Rom. 6.13 - yield to God

B. Rom. 12.1 - present the body as a living sacrifice

C. Col. 3.5 - render the sin nature inoperative

18. See Article Fellowship With God



1. DEFINITION: supernatural control and guidance from God the Holy Spirit for church age believers who are walking in sinless consistency.

2. The primary purpose is to provide insight into the mystery doctrine revealed to the apostles. John 12.26; 16.12-15; Eph. 3.4-7; 1 Cor. 6-16

3. the second purpose is to produce character consistency and abundant life consistency as the believer learns & uses God's word. Gal.5.22-23; 2 Cor.3.18

4. The premise for the filling of the Holy Spirit is His indwelling.

A. God the H.S. indwells every church age believer. Romans 8.9

B. Thus the body of the believer is the temple of God. 1 Cor. 6.19

C. But for the temple to be functional, the H.S. must be in control.

D. Therefore the mandate at Gal.5.25 "since we live in the Spirit (indwelling) let us also walk in the Spirit (filling).

5. The occasion for both the indwelling and the filling of the H.S. is the intensified stage of the spiritual conflict between God and Satan.

A. There exists an intensified advance of evil during the church age based on Christ's victory on the cross. Jn. 12.31; 16.11; Col. 2.15;

Eph. 5.16 - the days are evil; 1 Jn. 2.18 - many antichrists

B. Therefore additional spiritual resources are needed to offset the enemy's advance. Eph. 6.10-18

6. All these "new" and amplified resources are administered by the H.S.

A. But He must be in control: Led by the Spirit - Gal. 5.18

B. Thus the commands - 1. Eph. 5.18 - be filled; 2. Gal. 5.16 - walk

7. All believers begin the Christian way of life filled with the Spirit.

Principle of Acts 2.1-4

8. But believers can choose to shut down that control. 1 Cor. 3.1-3

A. Eph. 4.30 - grieve the Spirit

B. 1 Thes. 5.19 - quench the Spirit

C. Personal sin shuts down the filling of the Spirit and confession of sin to the Father restores it. 1 John 1.9

9. This shuts them off from all the spiritual resources made available from God. Rom 8.12-15

10. Basically, the filling of the Holy Spirit is the same as fellowship.

A. Fellowship has always been experienced on the same terms -

ie, no sin in the life. Ps. 32.1-5; Ps. 51.1-9

B. But because of the indwelling presence of the Holy Spirit, the filling of the Spirit is an additional factor for experiencing fellowship.

C. Thus, the same attitude of confessing sin biblically (Pr. 28.13) also accomplishes the filling of the Spirit. (1 Jn. 1.9)

D. Fellowship is an attitude of dedication to God and His word. I John 1.5-7

E. In the church age, the Holy Spirit reflects and participates in that attitude.

I Jn. 3.24 Romans 14.17; 15.13

F. One does not ask to be filled with the Spirit, you just maintain fellowship through sinless consistency and confession and the Spirit will be in control.

G. Only what is accomplished in fellowship (filled with the Spirit) is acceptable to God and pleasing in His sight. Rom. 14.17; 8.8



1. Attitude of confidence, optimism and consistency which desires perpetual faithfulness in the Christian way of life.

2. It begins by recognizing the eternal nature of God's character and plan.

A. Psalm 90.2 - from everlasting to everlasting

1. Psalm 9.7 - abides forever

2. Ps. 10.16 - king forever and ever

3. Exodus 15.18 - YAhweh shall reign forever and ever

B. This gives us the basis for establishing a permanent standard for our life.

The "Forever" attitude operates on absolutes and consistency.

C. The first absolute which contributes to this attitude is TRUTH.

Psalm 119.89; 117.2; 2 Jn. 2

D. The 2nd absolute is God's righteousness. Ps. 111.3

E. The 3rd absolute is God's grace provision and his faithfulness. Ps. 100.5

F. Therefore: the 4th absolute is His plan. Ps. 33.11

3. Recognizing all of these factors is a humility issue defined by the term -- Fear of the Lord.

A. Ps. 19.9 - clean - enduring forever

B. Proverbs 28.14

C. Proverbs 23.17

D. 1 Peter 1.17

4. The fear of the Lord is perpetuated by the "forever" attitude toward truth.

A. Proverbs. 6.20-23

B. Psalm 119.44, 93, 111, 112, 117

C. Joshua 1.8

D. Psalm 1.1-3

E. Psalm 71.3

F. The 'daily' issue: Heb. 3.7 - "Today, if you will hear his voice."

5. The "forever" attitude applies the character of God to the plan of salvation via salvation security.

A. Hebrews 7.25

B. John 10.28

C. Romans 8.38-39

D. Thus we can operate on the absolute of our heavenly destiny and be motivated to follow truth. 1 Cor. 15.58

6. The "forever" attitude is evidenced through faith-rest application of truth.

A. Psalm 25.12-15

B. Ps. 71.1-6, 12-16

C. Ps. 73.25-28 - chosen portion

D. Psalm 52.8

E. Via Christ's support - Mt. 28.20; Heb. 13.8

7. Abundant life issues:

A. Psalm 16.7-11

B. Rejoice: Phil. 4.4; 1 Thes. 5.16

C. Proverbs 28.14

8. Stability issues:

A. Psalm 15.1-5 (le olAm)

B. Ps. 55.22

C. Prov. 10.30

D. Prov. 12.19 (adh)

E. 2 Peter 1.10 (ou mā)

F. Psalm 37.27-34 w/ 34.12-14

9. Worship issues:

A. Thanks: Psalm 30.12; Eph. 5.20

B. Praise: Ps. 145.1-7; 34.1; 70.4; 71.6

C. Prayer: 1 Thes. 5.17; Luke 18.1

10. Principles of continuing:

A. Acts 13.43 - continue in the grace of God

B. Acts 14.22 - continue in the faith

C. 1 Tim. 2.15 - for women oriented to God's plan

D. 2 Tim. 3.14 - continue in the things you have learned.

11. Responsibilities viewed from an "always" perspective:

A. Col. 4.6 - speech - seasoned with grace

B. 1 Thes. 5.15 - seek after the good for Old others

C. 1 Pet. 3.15 - prepared with a reply

D. Luke 18.1 - prayer

E. Day after day: Heb. 3.13

12. Attitude toward death: 2 Cor. 5.6

13. Attitude toward Divine provision - 2 Cor. 9.8

Having all sufficiency in everything - Ps. 40.11; Lam. 3.22

(14.) The symbolism of the tabernacle and sacrifices:

A. showbread: Ex. 25.30

B. lamp stand: Ex. 27.20; Lev. 24.1-4

C. memorial: Ex. 28.29

D. daily burnt offerings: Ex. 29.38-46; Num. 28.3-5, 31

E. incense: Ex. 30.8

F. God's presence with the Exodus generation: Num. 9.15-16



1. Foreknowledge is the omniscience of God from the standpoint of knowing before hand everything that will every happen and every contingency.

2. It is based on the Greek words "proginōskō" and "prognōsis"

A. Pro: preposition which indicates "before" in the sense of prior to the fact
B. ginōskō: This is the simple verb which means to know.
C. gnōsis: is the noun which means knowledge.

3. The participation of any person in the plan of God is based on that person making a volitional decision to accept the gift of salvation that is freely offered. "Whoever will may come." Rom. 10:13; Rev. 22:17

4. But God knew in eternity past what decision would be made and accordingly made allowance for that person in His plan.
The placement of that person in God's plan from "before the foundation of the world" is called "predestine." It is this "placement" in the plan which is "predestined" but the decision of the person to trust in Christ is not predestined.

5. The relation between "pre-knowledge" and "predestine" is found at Romans 8:29.

A. God made a plan for salvation
B. Entrance into that plan is based on faith in Christ.
C. Each person's faith in Christ is foreknown by the Godhead.
D. Therefore, based on that foreknowledge of a decision being made, that person is predestined to eternal salvation.

6. The status in the plan of God is called "election" and it is said to be based on pre-knowledge at 1 Pet. 1:2.

7. The foreknowledge of God also extends into the ministry of the Messiah.

A. Acts 2:23

1. God did not plan for the human race to fall into sin.
2. But in that He foreknew that it would happen, he also foreknew the need for a savior.
3. Therefore, foreknowledge saw the need and sovereignty made a plan to meet that need. 1 Peter 1:20

B. Rev. 13:8, The lamb slain from the foundation of the world.

1. Reference to the beginning of the organized world system (kosmos)
2. Thus, when darkness first entered into the universe, God's plan provided the answer for mankind.

8. Foreknowledge related to Israel: Romans 11:2

A. God knew beforehand that Abraham would believe in the Messiah.
B. Therefore He made a plan for him and the nation that would come from him.
C. The plan for the nation of Israel is unconditional and will never be aborted.
That is because it is based on Abe's initial faith and God's resultant faithfulness.

9. Foreknowledge related to our everyday life: Psalm 139:1-4, 13-16

A. This should encourage our confidence in Him because we know that He knows us and can meet our needs as He promised.
B. Thus, the plea of v. 23-24




1. Forgiveness related to divine love:

A. 1 John 4:10, God's love sent the Son to be the "satisfaction" for our sins.
B. Rom. 5:8, Christ died for us as a demonstration of love.
C. Rev. 1:5, Christ loves us, and released us form our sins by His blood.
D. John 3:16, God so loved the world that He gave the Son.
E. Gal. 2:20, Jesus, who loved us and gave Himself for us.

2. Forgiveness related to divine mercy: Luke 1:77-79

A. According to the wealth of His grace. Eph. 1:7
B. Eph. 2:4-8, Mercy, love and grace
C. Therefore, Neh 9:17; Ps. 130:4, Dan. 9:9; Ex. 34:7; Num. 14:18
A God of forgiveness.

3. Forgiveness related to promo tion of God's own character and plan.
Isaiah 43:25, For my own sake. Cf. Eph. 1:6, 12, 14 - for His glory.

4. The purpose of Messiah's arrival: To take away sins.

1 John 3:5; John 1:29; 1 Pet. 1:18-21; Mat. 20:28

5. Substitutionary sacrifice:

A. Gal. 1:4, gave himself for our sins
B. Rom. 8:3, God sent His Son as a sin offering
C. 1 Pet. 3:18, the Just for the unjust
D. Titus 2;14, Gave Himself for us to redeem us form every lawless deed.
E. 2 Cor. 5:21, He who knew no sin, became sin for us.
F. Gal. 3:13, He became a curse for us, thus redeemed us form the curse of the law.
G. 1 Pet. 2:24, Christ carried our sins in His own body.

6. The forgiveness provision based on Old Testament prophecy.

A. 1 Cor. 15:3, Christ died for our sins according to the scriptures.
B. Acts 10:43, of Him all the prophets bear witness
C. Acts 3:18-19, The things which God announced beforehand by the mouth of His prophets, he has fulfilled.

D. Luke 24:46-47, Thus it is written
E. Is. 53;5-6, 8, 10-12

7. Forgiveness of sins is accomplished through the act of redemption.
Eph. 1:7; Col. 1:14, according to the wealth of His grace.

8. Christ's sacrifice on the cross is a complete, once and for all provision.

A. 1 Pet. 3:18, Christ died for sins, once for all.
B. Heb. 10:18, For by one offering He has perfected for all time - -
C. And this is the basis for his "session" at the right hand of the Father, to totally accepted by Him. Heb. 1:3, After He made purification. (Heb. 10:12)

9. Forgiveness of sins is secured by the fact of Christ's resurrection.

A. The forgiveness provision was accomplished on the cross.

1. The cup: Jn. 18:11; 1 Pet. 2:24; 2 Cor. 5:21
2. The judgment: Rom. 6:23; Heb. 2:9; Mat. 27:46
3. The completion: Jn. 19:30; Mk. 15:38, the veil.

B. The provision that was accomplished on the cross was then confirmed to the human race by the power of God in raising Christ from the dead.

1. Acts 17:31, proof
2. Rom. 1:4, Christ is declared to be the Son of God with glory. That is, everything that He claimed to be and do is confirmed.

3. Everything that He said He came do to was fulfilled. Mat. 10:28
4. And so, the whole of our salvation which is based on payment for sins on the cross, depends on His resurrection.

C. If there is no resurrection of Christ, there is no salvation provision since Christ would be demonstrated to be a fake and/or a madman. 1 Cor. 15:12-18

10. Forgiveness of sins is described as the removal of those sins.

A. Ps. 103:12, as far as East is from West.
B. Is. 1:18, though they be as crimson and scarlet, they shall be as snow and wool.
C. Is. 43:25, wipes out and will not remember.

11. The basis for our spiritual life in Christ is forgiveness of sins. Col. 2:13

12. Man's response that accomplishes forgiveness of sins is: Faith trust.

A. Acts 13;38-39, he who believes is freed (justified)
B. Acts 26:18, Turn from darkness to light in order to receive forgiveness of sins.
"Turning" is accomplished by the act of faith trust in Christ as your savior.

C. Acts 10:43, all who believe in Him receive forgiveness.
D.Acts 3:18-19, Repent (change your mind about Christ) that your sins may be wiped away. Luke 24:47

E. Isaiah 55:6-11, seek the Lord while He may be found, call upon Him while He is near.

13. The primary focus for the new believer is the reality of his salvation forgiveness. 1 Jn. 2:12

14. Psalm 32:1-2, speaks of "salvation status" from the perspective of forgiveness of sins.

A. It is quoted by Paul at Rom. 4:7 with this emphasis.
B. But the reality of salvation forgiveness is applied to "fellowship" forgiveness by David in the following verses of the Psalm.

C. 1 John 1:7, salvation forgiveness applied to fellowship.
D. 1 John 2:1, makes the same application, but then "re-applies" the principle of forgiveness to the salvation provision available to the whole world.

15. Forgiveness is portrayed by the symbol of "washing with water."

A. Washed refers to purification from sins in the sense of the release and forgiveness as well as a basic awareness of divine good vs. human good.
1 Cor. 6:11; Acts 22:16, apoluō, aorist middle indicative

B. Washed is a fulfillment of the Old Testament Mosaic ritual which pictured both salvation and fellowship. Ex. 30:18-21

1. The washing of feet and hands symbolized capacity to serve through fellowship with God.

2. The dedication washing of Numbers 8:5-7, symbolized salvation. That is why it was only done one time.

3. John 13:3-11 illustrates the principle

a. Bathed: louō, perfect passive participle = salvation cleansing.

b. completely clean: katharos = purified

1. forgiveness of sins
2. purified attitude that rejects human good.
3. The word, katharos, provides the basis for understanding the salvation provision of "washed."

c. Washing the feet is fellowship cleansing through confession of sin.

4. The placement of the laver between the tent and the altar indicates that the basis for cleansing is the blood sacrifice. Heb. 10:1-4

5. Thus redemption occurs first, then cleansing.

C. Jesus made purification for sins by His work on the cross.

1. Heb. 1:3, katharismos
2. Redemption: Col. 1:14; Eph. 1:7; 1 Pet. 1:18-19; Jn. 1:29

D. But we must claim it for ourselves by faith.

1. Acts 15:9
2. Acts 22:16, by calling on His name.

E. This salvation cleansing provides a new standard of forgiveness in the conscience that recognizes the inadequacy of human works.

1. Heb. 9:11-14, cleanse your conscience from dead works
2. Heb. 10:19-22

a. hearts purified: rantidzō, perfect passive participle. This refers to the new standard of relating to God. (a good conscience vs. an evil conscience)

b. Bodies washed: forgiveness of sins via the new birth.
c. Titus 3:5, the washing of regeneration
d. Eph. 5:25-26 and 1 Pet. 1:23, washing and the new birth accomplished BY the word.

3. The salvation pledge to God of a good conscience is symbolized by water baptism. 1 Pet. 3:21.

4. Water baptism does not accomplish forgiveness of sins. Does not accomplish salvation. Water baptism is a SYMBOL of the spiritual cleansing which takes place at the moment that someone trusts in Christ as savior.

5. Washed then, refers to the application of redemption by faith which results in the forgiveness of sins.

F. Capacity to serve is based on cleansing. Titus 2:13-14

1. redeem: salvation work of the cross
2. purify: salvation applied to the individual who believes.
3. Zealous for good works: extends the initial purification to the process of growth and Christian living.
4. Cf. the Old Testament symbolism at Ex. 30:18-21; Num. 8:5-7

G. Revelation 7:14, washed their robes and made them white. Speaks of the forgiveness of sins and the possession of God's very own righteousness as a result.

H. 2 Pet. 1:9, Through failure in the growth process, the believer who stays out of fellowship with God and thus spiritually neutralized can actually get to the point where he "forgets" he was saved in the first place. The symbolism that is used is "washed."

I. 1 John 1:7, extends salvation "cleansing" from sin into the Christian way of life based on confession of sins.

1. All sins were paid for on the cross.
2. The believer receives a "salvation" forgiveness of all sins (past and future) when he trusts in Christ as savior.

3. past sins will never be brought up again.
4. future sins will never affect salvation.
5. But, future sins will break "fellowship" with God and if not confessed will result in discipline as an errant child "still in the family."

6. But the basis for "confession" of any future sin for restoration to fellowship, is because Christ has already paid for it on the cross.

7. While we are IN fellowship, we are experiencing a "present" cleansing of all sins because they have already been paid for.

16. The reality of our salvation forgiveness is the basis for the right attitude in forgiving others. Eph. 4:32; 5:1-2 (SEE topic, Forgiving).



1. Forgiving is the attitude of looking at someone who has wronged you - with total relaxation without judging, gossiping or holding a grudge.

2. The believer's FELLOWSHIP with God is based on that believer's attitude of forgiveness.
Mat. 6:14-15; Mark 11:25; Compare with 1 John 2:9-11
(This is not a salvation issue.)

3. The attitude of forgiveness must be present for the believer to make any progress in spiritual growth. 1 Pet. 2:1-2
In other words, all sins must be confessed and "forsaken" before one can be "in fellowship" and filled with the Spirit in order to benefit from being taught the Word of God.

4. The example of our forgiving attitude is the unconditional forgiveness the Father gives to the one who trusts in Christ as savior. Eph. 3:32; Col. 3:13

5. Our attitude of forgiving is to be unconditional and unlimited. Mat. 18:21-22; Luke 17:3-4; Eph. 4:4, 31; Col. 3:13

6. However, it is important to realize that when the believer maintains an "attitude" of forgiveness, that does not mean that he lets "off the hook" someone who is irrepsonsible and rebellious.

A. Apply 2 Thes. 3:6-15
B. Forgiveness "leaves room for the wrath of God." And lets God wreak out the "vengeance" where needed. Rom. 12:17-21

C. Forgiving does not mean that we should not "rejoice" in God's vengeance.
D. Nor does it mean we should let someone "off the hook" concerning moral responsibility as in criminal activity. Rom. 13:1-7

7. The attitude of forgiving can provide a motivation for the "offender" to recover from his error and not be overcome with "excessive" sorrow. 2 Cor. 2:1-8

8. When "forgiving" is not practiced it - -

A. First, knocks that believer out of fellowship with God
B. But furthermore, it provides an opportunity for Satan and his helpers to take advantage of that believer's failure and use it to neutralize him even further.
2 Corinthians 2:9-11

9. The attitude of forgiving is summed up by the attitude of beneficent love (agapā).
Owe no one anything except to love. Rom. 13:8
See topic LOVE.





1. A friend is someone who is "as your own soul." Deut. 13.6

ke + nephesh = kenaphshekAh

A. Example: 1 Sam. 18.1-4; 20.17

B. Such friendship transcends sexual experience. 2 Sam. 1.26

2. Friendship between believers should be based on spiritual integrity. Ps. 19.63

3. Friendship suggests character compatibility and separation from evil. Ps. 101.6-7

4. True friendship is characterized by great consistency.

Proverbs 17.17 - a friend loves at all times

5. True friendship transcends blood ties. Pr.18.24b a friend who sticks closer than a brother.

6. Character integrity and grace living will enhance friendship with moral political authorities.

Pr. 22.11

7. The value of true friendship:

A. One should expect grace from his friend - Job 6.14.

B. Counsel from a friend is a welcome pleasure. Pr. 27.9

C. Constructive criticism of a friend comes from faithfulness. Pr. 27.6a

D. One man sharpens another: Pr. 27.17

E. Friendship is forgiving: Pr. 10.12

F. However, misguided zeal in promoting the benefit of a friend has the opposite effect. Pr. 27.14

G. Flattery deceives and endangers a friend. Pr. 29.5

8. Separation issues and friendship:

A. Proverbs 13.20 - wisdom vs. foolishness

B. Proverbs 28.7 - companion of gluttons humiliates his father

C. Proverbs 24.21-do not associate with those inclined toward revolution

D. Proverbs 22.24-25 - association with emotional instability

E. Micah 7.1-6 - adherence to spiritual standards will unlink past friendships with unbelievers.

9. Straining friendships:

A. Proverbs 16.28 - slander from others

B. Proverbs 17.9 - by revealing secrets

C. Proverbs 25.17 - invasion of privacy

10. Principles of false friendship:

A. The wrong crowd: Pr. 1.10-19

B. Wealth is a false issue: Pr. 19.4, 7

C. Generosity is a false issue: Pr. 19.6

D. The many friends syndrome: Pr. 18.24a

E. Desertion factors:

1. From the believer under Divine discipline: Ps. 38.1-11

2. Because of disease: Job 19.13-22

3. The unbeliever under judgment in time: Ps. 88.13-18

11. Friendship with God:

A. Abraham: James 2.23; Is. 41.8; 2 Chron. 20.7

B. Job: Job 29.4

C. Friendship with truth: Proverbs 7.4

D. Friendship with the world: James 4.4

E. Friendship with Jesus: Jn. 15.14




1. Orientation:

A. recognize the character of the kosmos.

1. The system: 1 John 5:19

2. The point of contact with the system: 1 John 2:15-16

B. Recognize the source of deliverance: John 17:12-23

2. Requires choices in growth:

1 thes. 5:20-22; Heb. 3:7, 12-15; 4:1-2, 9-12, 14-16

3. Requires choices in application:

Mat 6:24; 2 Cor. 6:11-18; 2 Cor. 7:1



1. The fruit: karpos = production. That which is evidenced in the life as character attributes.

2. Of the Spirit: Produced by the Holy Spirit as He is in control of the believer's life. This control is called "filled with the Spirit" at Eph. 5:18 and "walk by the Spirit" at Gal. 5:16 and "led by the Spirit" at Gal. 5:18.

However, the degree of consistency is based on knowledge of bible truth in the soul of the believer. It is the WORD OF GOD which is the seed for character growth and the ministry of the Spirit which animates that character.

3. LOVE: agapā is basically the mental attitude that seeks that which is of greatest benefit for others. In actuality, love is a summary word for the entirety of Christ's character as He lived here on earth. Here it also serves as a summary for the other character attributes listed. This is based on the character attributes which are ascribed to love at 1 Cor. 13:4-8.

A. See topic Beneficent Love: doctrinal archives, letter B.
B. See topic Love: archives letter L.

4. JOY: chara = inner happiness and contentment. Total relaxation and conentment with the present condition of one's life based on confidence in the character and plan of God.

5. PEACE: eirānā = total soul relaxation from the standpoint of being free from personal conflicts of any kind.

6. PATIENCE: makrothumia = long passioned, which is the idea of it being a long time before your "negative" passions are expressed. Thus, patience under emotional pressures.

7. KINDNESS: chrāstotās refers to grace orientation expressed overtly. This is evidenced in your life by generosity and non-violence, lack of cruelty and sensitivity. (Non-violence must be understood from the perspective of divine viewpoint which recognizes principles of moral self-defense, warfare and the judicial system)

8. GOODNESS: agathosunā refers to character and integrity in the area of following divine standards for "moral" living. (only occurs 4 times and always with this focus: Rom. 15:14; Eph. 5:9; 2 Thes. 1:11)

9. FAITH: pistis refers to the attitude of accepting at face value the claims of God as manifested in His word. Faith in the sense of trusting the principles of Divine character and design. (Claiming promises and believing doctrinal truths). The practice of faith rest.

See topic: faith rest and faith thinking.

10. GENTLENESS: prautās refers to grace orientation expressed toward other people.
(Courtesy, consideration, understanding, forbearance)

11. SELF CONTROL: egkrateia means to keep the body under control through the mind.
This relates to keeping normal physical functions in proper perspective and under control.
This is a "physical" word, not a mental word. Patience is the mental word.

12. Against such things: in conflict with or opposition to. Speaks of replacement or substitution.

13. There is no law: Law in Galatians speaks of the law of overt works which religion clings to in order to try to relate to God on human terms rather than on terms of grace.

A. This fruit of the Spirit supercedes any idea of "human" works for acceptance before God or for a Christian way of life standard.

B. In fact, the fruit of the Spirit as represented by "love" actually fulfills the Mosaic law and demonstrate the original intent of the law in the first place. Rom. 13:8-10




Ron Wallace, Anyone is free to reproduce this material and distribute it,
but it may not be sold under any circumstances whatsoever without the author's consent.


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