An interesting concept....

Should the Last Phrase of Romans 8:1 Be Included?

This actually is a very relevant question because of the absolute importance of this verse to the book of Romans. This verse is a pivotal turning point in the book and the center line of the major point of Paul's work. To change this verse would be to turn the meaning of the book on it's head. Below is a interesting article that makes a good case for the importance of keeping "Who walk not after the flesh, but after the spirit" in Romans 8:1. I am going to preach on this verse this weekend so there is more to come on this.

The following is found here.

Romans 8:1 - "who walk not after the flesh, but after the Spirit"

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

The phrase "who walk not after the flesh, but after the Spirit" appears in verses one and four. Most scholars consider this a special type of scribal error calleddittography, which is the repetition of a letter, syllable, word, or phrase. The thought is that a scribe accidentally copied the phrase from verse four in verse one, and that the textual error repeated itself in later manuscripts. Scribal errors do occur as is testified in the large amount of variants within the textual witnesses. However, just because a word or phrase is repeated does not mean that a scribal error has occurred.

The Greek phrase me kata sarka peripatousin alla kata penuma (who walk not after the flesh but after the Spirit) is supported by the vast majority of Greek manuscripts. Among them are 33, 88, 104, 181, 326, 330, 451, 614, 630, 1241, 1877, 1962, 1984, 1985, 2492, and 2495. These date from the eleventh to the fifteenth century. The phrase is also included in Codex K (ninth century), Codex P (ninth century), and stands in the margin of Codex Sinaiticus. This is also the reading of the majority of Greek lectionaries. Early versions that contain the phrase include some Old Latin manuscripts (such as ar and o), the Syriac Harclean version, and the Georgian version. Another textual variant that contains part of the phrase reads me kata sarka peripatousin (who walk not after the flesh). This is the reading found in Codex A, Codex D06, Codex, Y, and several minuscules (such as 81, 256, 263, 365, 629, 1319, 1573, 1852, and 2127). It is also the reading of the Latin Vulgate (fourth century [1] ), and the Old Syriac Peshitta. The reading in part or in whole has massive and ancient textual support.

The whole verse is cited, with the phrase in question, by Theodoret (466 AD), Ps-Oecumenius (tenth century), and Theophylact (1077 AD). We also have partial citation of the verse by Basil (379 AD). He writes:

And after he has developed more fully the idea that it is impossible for one who is in the power of sin to serve the Lord, he plainly states who it is that redeems us from such a tyrannical dominion in the words: "Unhappy man that I am, who shall deliver me from the body of this death? I give thanks to God through Jesus Christ, our Lord." Further on, he adds: "There is now, therefore, no condemnation to them that are in Christ Jesus, who walk not according to the flesh." ^[2]

When the phrase is not included it creates a possible doctrinal error. To say there is no condemnation of any kind to all who are in Christ Jesus is to overlook the whole of Scripture. We are told that it is very possible for those who are in Christ to suffer some condemnation, albeit not eternal condemnation. The Christian who walks after the flesh instead of the leading of the Spirit produces works of wood, hay and stubble (1 Corinthians 3:12). Everyone's works will be tried so as by fire. Fleshly works will be burned and spiritual works will endure. We are told, "If any man's work shall be burned, he shall suffer loss: but he himself shall be saved, yet so as by fire." (1 Corinthians 3:15). Therefore, worldly Christians face a certain amount of condemnation.

We must remember that the word condemnation not only carries the meaning of judgment, but also of disapproval. [3] John informs his "little children" that the heart of the believer is able to pass such condemnation or disapproval on our Christian living (1 John 3:20-21). Not only is there a judgment for believers who stand before the Judgment Seat of Christ (1 Corinthians 3:12-15; 2 Corinthians 5:9-10), but there can also be a judgment on believers that may cost them their lives if they continue in sin (Acts 5:1-10; 1 John 5:16). Biblically speaking, there is condemnation for believers who walk after the flesh and not after the Spirit. Consequently, the phrase at the end of Romans 8:1 is theologically sound. 

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[1] The Latin Vulgate was produced in the fourth century, however the earliest extant Vulgate manuscript dates from the fifth century.

^[2] St. Basil, "Concerning Baptism," The Fathers Of The Church: Saint Basil Ascetical Works (trans. Sister M. Monica Wagner, vol. 9, New York: Fathers Of The Church, Inc., 1950), 343.

[3] The context of Romans 8 teaches us that faithful Christians are to walk after the Spirit and not after the flesh. The Christian is in a constant battle between the Spirit and the flesh (Galatians 5:16-18). There is no condemnation for the Believer who is following the Holy Spirit. However, there is condemnation for those who do not follow the leading of the Spirit, but seek to follow their own flesh.

Here I Stand

Here is my treatment of Romans 1:21-32. On what the Bible has to say about homosexuality as well as all sin. As well as the only hope, that being Christ. I believe we must take a stand on the Divine truth of the Bible no matter what the cost. This is some what of a dark message but there is hope for all at the end. I apologize for the buzz, but I appreciate the watch.

The La Brea Tar Pits Give Evidence of the Genesis Flood. A talk by Bill Weston.

Here is an informative video presentation given by my father, Bill Weston, on his last visit to our church. A hearty thanks to Roy Stewart for filming and editing this video.

Kent Hovind

We need to be praying for Kent Hovind and his family. Please stay informed on this situation. It is amazing to me at how quickly us Christians will abandon our brothers in a difficult situation. Did Mr Hovind do everything perfect probably not, but he has been and continues to be mightily used by God. We need to support people like this not run and hide when the government comes down on them. Go to the below link to check out more

http://christiannews.net/2015/03/02/trial-begins-for-imprisoned-evolutionary-foe-fighting-new-charge-possible-life-behind-bars/

When the Nazis came for the communists,
I remained silent;
I was not a communist.

When they locked up the social democrats,
I remained silent;
I was not a social democrat.

When they came for the trade unionists,
I did not speak out;
I was not a trade unionist.

When they came for the Jews,
I remained silent;
I wasn't a Jew.

When they came for me,
there was no one left to speak out.

By Martin Niemöller

Elbert Guillory: "Why I Am a Republican"

If this gentleman's message does not touch you, you are on the wrong side. The truth presented skilfully is truly powerful. If you have not seen this you need to.

Do We Need to Evaluate Our Worship?

I very enthusiastically agree with the below article that the preaching of God's Word has been sidelined in our modern worship. While singing and praising the Lord is important, the true experience of experiencing God comes from the Word that He has given us. God's Word will never be irrelevant for our day and age or in any other for that matter. I think you will enjoy the below article that I will quote here on my blog written by Todd Pruitt. Here is the link to the full article.

There is a great misunderstanding in churches of the purpose of music in Christian worship. Churches routinely advertise their “life-changing” or “dynamic” worship that will “bring you closer to God” or “change your life.” Certain worship CD’s promise that the music will “enable you to enter the presence of God.” Even a flyer for a recent conference for worship leaders boasted:

"Join us for dynamic teaching to set you on the right path, and inspiring worship where you can meet God and receive the energy and love you need to be a mover and shaker in today’s world…Alongside our teaching program are worship events which put you in touch with the power and love of God."

The problem with the flyer and with many church ads is that these kinds of promises reveal a significant theological error. Music is viewed as a means to facilitate an encounter with God; it will move us closer to God. In this schema, music becomes a means of mediation between God and man. But this idea is closer to ecstatic pagan practices than to Christian worship.

Jesus is the only mediator between God and man. He alone is the One who brings us to God. The popular but mistaken notions regarding worship music undermine this foundational truth of theChristian faith. It is also ironic that while many Christians deny the sacramental role of those ordinances which the Lord Himself has given to the church (baptism and the Lord’s Supper) they are eager to grant music sacramental powers. Music and “the worship experience” are viewed as means by which we enter the presence of God and receive his saving benefits. There is simply no evidence whatsoever in Scripture that music mediates direct encounters or experiences with God. This is a common pagan notion. It is far from Christian.

In his helpful book True Worship Vaughan Roberts offers four consequences of viewing music as an encounter with God. I will summarize them.

1. God’s Word is marginalized.
In many Churches and Christian gatherings it is not unusual for God’s Word to be shortchanged. Music gives people the elusive “liver quiver” while the Bible is more mundane. Pulpits have shrunk and even disappeared while bands and lighting have grown. But faith does not come from music, dynamic experiences, or supposed encounters with God. Faith is birthed through the proclamation of God’s Word (Rom 10:17).

2. Our assurance is threatened.
If we associate God’s presence with a particular experience or emotion, what happens when we no longer feel it? We search for churches whose praise band, orchestra, or pipe organ produce in us the feelings we are chasing. But the reality of God in our lives depends on the mediation of Christ not on subjective experiences.

3. Musicians are given priestly status.
When music is seen as a means to encounter God, worship leaders and musicians are vested with a priestly role. They become the ones who bring us into the presence of God rather than Jesus Christ who alone has already fulfilled that role. Understandably, when a worship leader or band doesn’t help me experience God they have failed and must be replaced. On the other hand, when we believe that they have successfully moved us into God’s presence they will attain in our minds a status that is far too high for their own good.

4. Division is increased.
If we identify a feeling as an encounter with God, and only a particular kind of music produces that feeling, then we will insist that same music be played regularly in our church or gatherings. As long as everyone else shares our taste then there is no problem. But if others depend upon a different kind of music to produce the feeling that is important to them then division is cultivated. And because we routinely classify particular feelings as encounters with God our demands for what produce those feelings become very rigid. This is why so many churches succumb to offering multiple styles of worship services. By doing so, they unwittingly sanction division and self-centeredness among the people of God.

Scripture is full of exhortations to God’s people to sing and make music to the Lord. Our God has been gracious to give us this means to worship Him. But it is important to understand that music in our worship is for two specific purposes: to honor God and to edify our fellow believers. Unfortunately, many Christians tend to grant music a sacramental power which Scripture never bestows upon it.