Ellicott's Commentary for English Readers 1 b. But what is there anxiously and passionately contended for, is here briefly summarised, and calmly assumed as a thing known and allowed. Paul now returns to it and works it out, before passing on, in Ephesians 2:
You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks.
God is spirit, and his worshipers must worship in spirit and in truth. You will notice that the woman's remark on this matter is evidently a subterfuge. The Lord had brought her life before her very plainly, and had unrolled in her presence the blurred and blotted scroll of her past history.
Like a skillful surgeon, he had taken the lancet in His hand and with promptness and precision had employed it to eradicate the evil which was destroying her.
Shrinking from the surgeon's touch, she flies off at a tangent from personal dealing to the consideration of something else, having, it is true, Antithesis common grace religious tone and tenor, but much more palatable because not so personal and heart-searching.
Is it not a very remarkable thing that religious discussion always has been, and still is, united with profligacy? We are told that while the pirates of Spain, and Italy, and Greece, feel no compunction in robbing and slaying, they are very particular as to the saying of their daily prayers, and observing the so-called sacred seasons of their churches.
And certain it is, in the experience of all of us, that a good many can talk glibly enough about religion and religious affairs whose lives will not bear even the glance of respectable people, let alone the searching scrutiny of Him who sees and knows all things. You have often noticed, no doubt, how, when it comes to personal dealing with men and women about their souls, and about their sins, they prefer to talk about the new Chapel, or the preacher, or some of the rites and ceremonies of the Church, or the order of the services, or the style of the singing--anything, in short, rather than that hand-to-hand engagement which involves home-thrusts and heart-wounds, but is most likely to secure the well-being of their immortal souls.
How glad the sin-stained Samaritan was to refer to her religious relations--"Our father, Jacob, gave us this well;" "Our fathers worshiped in this mountain," and so on. The spirit that prompted these references still flourishes. Talk to some people about their own religion, about their personal standing before a personal God, and as regards a personal Redeemer, and they will quote the piety of their grandfathers and grandmothers, or the religious tenets of their cousins--rather than return the honest answer of their own hearts and consciences.
But the woman attached still greater importance to the place of worship. Everything, to her mind, seemed to hinge upon that matter.
Should it be Jerusalem or Gerizim? Now Christ's treatment of the woman is rather remarkable and worthy of imitation. He addresses her as "Woman.
I like that word. He might have called her by a far less honorable title, as I fear some so-called Christians would have done. But says He, "Woman. She was a Samaritan woman, but he does not remind her of that. He sank his nationality and called her "woman," without reference either to her sins or her Samaritanism.
This gracious Teacher is the same yesterday, today, and forever. I think I hear Him saying to some here, "Woman, woman! I do not wonder that Bernard of Clairvaux should sing of Him- "O hope of every contrite heart, O joy of all the meek; To those who fall how kind You are!
How good to those who seek! Knowing that His announcement will fairly stagger her, He endeavors to enlist her confidence beforehand. You know not who it is that speaks to you. You have no conception that I am the Messiah, who, as you say, when He comes, will tell you all things.
But, believe me, the words that I speak unto you, they are spirit, they are life. Let me have your hearty confidence and implicit faith, then you will not stumble at my doctrine.
Believe that I, your Savior, died for you, and I have risen for you, too. Now, whatever happens, if you will trust me, I will plead your cause, and send salvation down.
It is as follows--"The hour comes, when you shall neither in this mountain"--for Gerizim towered to heaven just nearby--"nor yet at Jerusalem, worship the Father. From it there was no appeal, and Gerizim seemed doomed.
The word was short, but it was weighty. In effect the great Teacher said, "I know that your traditions teach you that Paradise was on your lovely mount, and that the father of us all was made from its dust, and reared his first altar there.This book contains definitions and examples of more than sixty traditional rhetorical devices, (including rhetorical tropes and rhetorical figures) all of which can still be useful today to improve the effectiveness, clarity, and enjoyment of your writing.
Lord, have mercy. Dear ones, please turn from heresy. “The word heresy comes from the Latin haeresis, meaning “act of choosing.” Those adhering to these false and mistaken ideas, i.e., heretics, were understood to have chosen a different interpretation of the faith than the one the Church proclaimed.
Etymologically (Latin natura from nasci, to be born, like the corresponding Greek physis from phyein, to bring forth) has reference to the production of things, and hence generally includes in its connotation the ideas of energy and activity. It will be convenient to reduce to two classes the various meanings of the term nature according as it applies to the natures of individual beings or to.
Antithesis common grace It a joint statement Commission translators wanted! Scripture divine perfections creation anthropology christology sovereign grace spiritual worship.
Center for Reformed Theology and Apologetics dedicated to providing Biblically sound resources in Calvinistic tradition, as summarized Westminster Standards thomas spurgeon, (1 b.) Ephesians (taking up and working out the parenthetical “by grace ye are saved” of Ephesians ) form an instructive link of connection between these Epistles and those of the earlier group, especially the Epistles to the Galatians and Romans.(Comp.
Philippians )In both there is the same doctrine of “Justification by Faith,” the same denial of the merit of good works.
The antithesis and the common grace exert opposing influences on human beings’ intellectual activities, and the intersection of these two forces creates a mixed and complex situation. The situation is complex because neither Christians nor non-Christians think in strict consistency with their respective presuppositional commitments.