The New Rick Livermore Site

R. C. Sproul, Can I Be Sure I’m Saved?, vol. 7, The Crucial Questions Series

Chapter One The Struggle for Assurance There is a passage in the New Testament that I believe is one of the most terrifying in the Bible. It comes from the lips of Jesus at the end of the Sermon on the Mount. We tend to think of the Sermon on the Mount as a positive proclamation by our Lord. After all, it is in the Sermon on the Mount that He gives the Beatitudes: “Blessed are the poor in spirit.… Blessed are those who mourn.… Blessed are the meek …,” and so on (Matt. 5:3–12). Because of the Sermon on the Mount, Jesus has a reputation as a preacher who accents the positive rather than the negative. But we often overlook the climax of that sermon, where Jesus says: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ ” (Matt. 7:21–23) Here Jesus gives us a preview of the last judgment. He says that people will come to Him, addressing Him by the title “Lord.” They will say to Jesus: “Lord, we did many marvelous things in Your name. We served You; we preached in Your name; we cast out demons; we did all of these things.” Jesus says, “I will turn to these people and say, ‘Please leave.’ ” Not only will He say, “I don’t know you,” but, “I never knew you, you workers of lawlessness.” What is particularly poignant about this terrifying warning is that He begins by saying, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.” Then He repeats that by saying, “On that day many will say to me, ‘Lord, Lord.’ ” “Lord, Lord” There are only about fifteen occurrences in all of Scripture where someone is addressed by the repetition of his or her name. Let me mention a few: • Abraham on Mount Moriah was ready to plunge the knife into the chest of his son Isaac, and God intervened at the last second, saying to him through the angel of the Lord: “Abraham, Abraham!… Do not lay your hand on the boy” (Gen. 22:11–12). • Jacob was afraid to go down into Egypt, and God came to reassure him, saying, “Jacob, Jacob” (Gen. 46:2). • God spoke to Moses out of the burning bush at Mount Horeb, saying, “Moses, Moses!” (Ex. 3:4). • God called to the boy Samuel in the middle of the night, saying, “Samuel! Samuel!” (1 Sam. 3:10). • Jesus, when rebuking Martha in Bethany, said to her, “Martha, Martha” (Luke 10:41). • Jesus lamented over the city of Jerusalem and cried out: “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!” (Luke 13:34). • Peter said he would be strong in all circumstances, and Jesus said, “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat” (Luke 22:31). • Jesus confronted Saul on the road to Damascus, saying, “Saul, Saul, why are you persecuting me?” (Acts 9:4). • Perhaps the most poignant example of this repetition in Scripture is found in Jesus’ cry from the cross: “My God, my God, why have you forsaken me?” (Matt. 27:46). This rare grammatical structure has significance in the Hebrew language. When someone repeats the personal form of address, it suggests and communicates an intimate personal relationship with the person to whom he is speaking. So Jesus says here in the Sermon on the Mount that on the last day, not only will people come to Him and say, “Lord, we belong to you, we’re yours,” but they will address Him in terms of personal intimacy. They will say, “Lord, Lord,” as if they know Him in a deep, personal way. But despite this assumption of an intimate relationship, Jesus will say to them: “Please leave. I don’t know you workers of lawlessness.” Jesus is saying that there are many people who profess to be Christians, who use the name of Christ, and who call Him by His exalted title “Lord” but actually are not in the kingdom of God at all. They do not belong to Him and will not be able to stand at the last judgment. The terrifying aspect of this is that these people are not on the fringes of the church. Rather, they are immersed in the life of the church, heavily involved in ministry, and perhaps have the reputation of being professing Christians. Yet Jesus doesn’t know them and will banish them from His presence. I bring this up at the beginning of this booklet because when we make a profession of faith as Christians, we have to ask ourselves a question: How do we know that we won’t be among this group of people who will come at the last judgment, expecting entrance into the kingdom and addressing Jesus in intimate terms, only to be cast out? How do we know that our confidence that we are in a state of grace is not misplaced? How do we know we have not deceived ourselves? How can we be sure we are saved?

https://app.logos.com/books/LLS%3ASAVEDSPROUL/references/page.2?layout=reading

Here it is in Spicq page 749

Compliant and Obedient eupeithes in BDAG, Mounce, Spicq

Here it is in BDAG Page 410

Dictionary:

εὐπειθής, ές

Greek transliteration:

eupeithēs

Simplified transliteration:

eupeithes

Numbers

Strong's number:

2138

GK Number:

2340

Statistics

Frequency in New Testament:

Morphology of Biblical Greek Tag:

a-4a

Gloss:

submissive, obedient, compliant

Definition:

easily persuaded, compliant, Jas. 3:17*

Greek-English Concordance for εὐπειθής

James 3:17 But the wisdom from above is first of all pure, then peaceable, gentle, open to reason (eupeithēs | εὐπειθής | nom sg fem), full of mercy and good fruits, free from prejudice and hypocrisy.

Here it is in Mounce page https://www.billmounce.com/greek-dictionary/eupeithes

The Translation of the Word

The Translation of the Word By: Bobby Graham 1977

By: Bobby Graham

1977

https://www.youtube.com/channel/UCRSbS2XhqOhnSUzWfGHUkLg/videos

Sunday, July 23, 2023

How to Use the BDAG Lexicon

3,903 views May 14, 2021

You know BDAG is the best lexicon for the Greek New Testament, but how do you decipher those strange entries? How do you use it?

http://ntresources.com

FOUNDATIONAL STUDIES IN THE WORD OF GOD

Block Quote from Bible Introduction 101 about The doctrine of Christian growth

The doctrine of Christian growth.

The Bible presents a number of pictures of advancement in the life of a Child of God, such as the growth of a plant and tree (Ps. 92:12-14; Jer. 17:7-8), the process of maturity from childhood to adulthood to seniority (I Cor. 3:1-3; Heb. 5:11-14; I Pet. 2:2; John 2:12-14), progress in an athletic race (I Cor. 9:24-27), and advancement on a pilgrimage (Ps. 23:1-4; Heb. 11:8-10). However, the biblical presupposition here is that authentic starters will, by means of a process, be finishers (Phil. 1:6); in other words, while a child is secure in its birth and family status, yet there is the necessity of growth, through the employment of various means, that leads to parental likeness and stature. 1. Sanctification defined. “Sanctification” describes the Christian’s definitive “set-apartness” by God (Heb. 10:10) that results in gradual conformity to the likeness of God, especially with regard to His characteristic of holiness (I Thess. 4:3-4). Thus the believer, set apart by election, regeneration, redemption and adoption, yet grows in this “set-apartness,” that is in evident consecration from unrighteousness unto the righteousness of God. 116 BIBLE INTRODUCTION 101 2. Sanctification as definitive. This is God’s setting apart that is definitive, an act that is complete and final, that is not obtained by degrees. It is God’s once-and-for-all declaration that is directed toward His elect, especially with a judicial perspective that concern’s God’s regard for the chosen sinner, His calling that is complete and final (I Cor. 1:2; 6:11). 3. Sanctification as progressive. Here sanctification involves a process whereby the Christian “grows in the grace and knowledge of our Lord and Savior Jesus Christ” (II Pet. 3:18). Thus the Christian is to “sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (I Pet. 3:15). a. The dynamic. There is the assumption of regeneration by the Holy Spirit (II Thess. 2:13; I Pet. 1:2) with whom there is to be responsible interaction (Gal. 5:16, 25; Eph. 4:30; 6:18; I Thess. 5:19). b. The means. These are the Word of God (II Tim. 2:15), prayer (I Thess. 5:17; I Tim. 2:8), Christian fellowship (Heb. 10:25), participation in the ordinances (Acts 2:42), the employment of spiritual gifts (II Tim. 1:6), and good works to all men (Gal. 6:10). c. The interest. This is that motivation, that inclination, that affection by which the authentic believer has a personal desire to be holy because God is holy (I Pet. 1:15-16). It is born of the indwelling life of God (Rom. 6:17; 8:10, not mere external mandate. d. The consummation. Complete sanctification is promised, yet it will only be fulfilled “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass” (I Thess. 5:23-34; cf. 1:5-6; 4:7-8).

BIBLE INTRODUCTION 101

Barry E. Horner

Example of Logos Bible Software item that features Bible Outlines

Genesis I. The Creation of the World (Gen. 1:1–2:25)

A. The Beginning of Creation (Gen. 1:1–2)
B. The Days of Creation (Gen. 1:3–2:3)
C. The Beginnings of Man and Woman (Gen. 2:4–25)
II. The Sin of Man (Gen. 3:1–24))
A. The Temptation (Gen. 3:1–7))
B. The Judgments (Gen. 3:8–24)
III. The Beginnings of Civilization (Gen. 4:1–5:32))
A. Cain and His Descendants (Gen. 4:1–24))
B. Seth (Gen. 4:25–26))
C. Adam to Noah (Gen. 5:1–32)
IV. The History of Noah (Gen. 6:1–9:29)
A. The Causes of the Flood (Gen. 6:1–13)
B. The Course of the Flood (Gen. 6:14–8:19)
C. The Events After the Flood (Gen. 8:20–9:29)
V. The Descendants of Noah and the Tower of Babel (Gen. 10:1–11:26)
A. The Sons of Japheth (Gen. 10:1–5)
B. The Sons of Ham (Gen. 10:6–20)
C. The Sons of Shem (Gen. 10:21–32)
D. The Tower of Babel (Gen. 11:1–9)
E. The Descendants of Shem (Gen. 11:10–26)
VI. The History of Abraham (Gen. 11:27–25:11)
A. The Family of Abram (Gen. 11:27–32)
B. The Call of Abram (Gen. 12:1–20)
C. The Separation of Abram and Lot (Gen. 13:1–18)
D. The Deliverance of Lot by Abram (Gen. 14:1–24)
E. The Covenant with Abram (Gen. 15:1–21)
F. The Birth of Ishmael (Gen. 16:1–16)
G. The Circumcision of Abraham (Gen. 17:1–27)
H. The Destruction of Sodom and Gomorrah (Gen. 18:1–33)
I. Jacob’s Blessing of His Sons (Gen. 19:1–38)
J. Abraham and Abimelech (Gen. 20:1–18)
K. The Birth of Isaac (Gen. 21:1–34)
L. The Offering of Isaac (Gen. 22:1–24)
M. The Death and Burial of Sarah (Gen. 23:1–20)
N. The Marriage of Isaac (Gen. 24:1–67)
O. The Death of Abraham (Gen. 25:1–11)
VII. The Descendants of Ishmael (Gen. 25:12–18)
VIII. The History of Isaac and His Sons (Gen. 25:19–36:43)
A. The Birth of Jacob and Esau, and Selling of Esau’s Birthright (Gen. 25:19–34)
B. Isaac and Abimelech (Gen. 26:1–35)
C. The Blessing of Jacob by Deception (Gen. 27:1–46)
D. Jacob’s Flight to Paddan-aram (Mesopotamia) (Gen. 28:1–9)
E. Jacob’s Dream at Bethel (Gen. 28:10–22)
F. Jacob and the Daughters of Laban (Gen. 29:1–30:43)
1. Jacob meets Rachel (Gen. 29:1–14)
2. Jacob marries Leah and Rachel (Gen. 29:15–30)
3. Jacob begets children (Gen. 29:31–30:24)
4. Jacob bargains with Laban (Gen. 30:25–43)
G. Jacob’s Return to Canaan (Gen. 31:1–33:20)
1. His separation from Laban (Gen. 31:1–55)
2. His reconciliation with Esau (Gen. 32:1–33:20)
H. Jacob’s Later Life (Gen. 34:1–36:43)
1. The massacre at Shechem (Gen. 34:1–31)
2. The renewal of the covenant at Bethel (Gen. 35:1–15)
3. The deaths of Rachel and Isaac (Gen. 35:16–29)
4. The descendants of Esau (Gen. 36:1–43)
IX. The History of Joseph (Gen. 37:1–50:26)
A. Joseph Sold into Slavery (Gen. 37:1–36)
B. Judah and Tamar (Gen. 38:1–30)
C. Joseph in Potiphar’s House (Gen. 39:1–23)
D. Joseph Interprets the Dreams of the Cupbearer and the Baker (Gen. 40:1–23)
E. Joseph Interprets Pharaoh’s Dream (Gen. 41:1–57)
F. Joseph’s Brothers in Egypt (Gen. 42:1–45:28)
1. The first visit of his ten brothers (Gen. 42:1–38)
2. The second visit of his eleven brothers (Gen. 43:1–44:34)
3. Joseph’s revelation of his identity (Gen. 45:1–28)
G. Joseph’s Family in Egypt (Gen. 46:1–47:31)
H. The Blessing of Joseph’s Sons (Gen. 48:1–49:27)
I. Jacob’s Death and Burial (Gen. 49:28–50:14)
J. The Last Days of Joseph (Gen. 50:15–26)
Charles Caldwell Ryrie, Ryrie Study Bible: Outlines (Chicago: Moody, 1995). (

Charles Caldwell Ryrie, Ryrie Study Bible: Outlines (Chicago: Moody, 1995).

https://app.logos.com/books/LLS%3AWS_0_779/offsets/131?layout=reading&tile=right

Spicq-Theological Lexicon of The New Testament

agoge, conduct in BDAG and Spicq-Spicq-Theological Lexicon of The New Testament

ἀγωγή agōgē, conduct agōgē, S 72; TDNT 1.128–129; EDNT 1.25; NIDNTT 3.935; MM 8; L&N 41.3; BAGD 14–15 St. Paul praises Timothy for having followed him “in teaching, conduct, purpose, faith, patience …” (2 Tim 3:10). Clearly, the nt hapax agōgē, here used in a figurative sense, should be translated “conduct, manner of life.” It is sometimes used in a derogatory sense, for foul schemes, but for the most part it expresses either the culture or the conduct or manner of life peculiar to a given race or a given individual (Diodorus Siculus 5.26), such as Esther, who changed nothing of her ways (Esth 2:20), or the Jews who preferred their particular way of life, or Herod entreating, “Let everyone consider my age, the life that I lead (tēn agōgēn tou biou) and my piety” (Josephus, War 1.462). Frequently—and this nuance is discernible in 2 Tim 3:10—this conduct is adopted in imitation of a master, of a model, of ancestors. This is what St. Paul called “my ways in Christ” (tas hodous mou tas en Christō). The subject for imitation, then, is not the conduct of the person but the manner of life of the apostle. It has to do with conforming to the requirements of the faith that are transmitted in the didaskalia and bear upon customs and specific mores: practical, observable applications. In the Pastorals, which develop a theology of beauty, this agōgē of the apostle seems to involve a sense of the brilliance or splendor (cf. Phil 3:17; 4:9) that this term can connote in the first century, and which is at the same time a characteristic of virtue and a grace of the apostle (2 Cor 4:6).

Ceslas Spicq and James D. Ernest, Theological Lexicon of the New Testament (Peabody, MA: Hendrickson Publishers, 1994), 29–31.Ceslas Spicq, Theological Lexicon of the New Testament, Theological Lexicon of the New Testament | TLNT (3 Vols.), n.d.