C
ChrisRedfield47
Guest
Post 1 of 2.
The sin of the first man and woman, Adam and Eve, marked the separation of mankind from God. After both of these 2 sinned, God said to the serpent:
“…I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel”. Genesis 3:15
Surely the seed or offspring that crushes the head of the serpent is Jesus Christ, whom crushes it on the Cross. The woman here then, is the Virgin Mary. Let us take a look at the word “enmity” (וְאֵיבָ֣ה ׀) more closely.
The word enmity is the state or feeling of being actively opposed or hostile to someone or something. The woman being talked of in Genesis 3:15, would have “enmity” with the Serpent. Some mistakenly say that this woman is Eve. The problem is, that Eve had “amity” with the serpent, not enmity. Eve obeyed the serpent and sinned, so it can’t be Eve. The woman is Mary, being the Mother of the Seed that crushes the serpent. One thing one must do to have “enmity” with the serpent, is not doing what the serpent says. Namely, sinning. Therefore, Mary did not sin.
In another sense this woman could also be interpreted to be the Church. But in any case, Mary is a figure of the Church. This verse applies to her in a very personal way as she is the Mother of the seed that crushes the serpent (Jesus Christ). Some interpret the seed to also mean the Church. Again, in any case, Mary is the Mother of the Church. Thus Mary had enmity with the Serpent and didn’t sin.
“And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women” Luke 1:28
The word “Hail” comes from the Greek “Χαῖρε”.
There are examples in Scripture, in which greeting a person with Chaire (Χαῖρε), translated as “Hail”, was often followed by a name or title. Examples are “Hail, Rabbi!” (Matt 26:49) and "Hail, king of the Jews" (John 19:3, Mark 15:18 and Matt 27:29). Mary’s title or “name” given by the Angel, is “Full of Grace”, since the Angel said “Hail Full of grace” (Χαῖρε κεχαριτωμένη).
The word “κεχαριτωμένη” (Kecharitomene), is in the perfect tense, indicating that Mary was graced in the past (thusbefore the angel’s vist),and continued in the present. And if this title is given to Mary by the divine messenger, then certainly she continued to be “Full of grace” her entire life.
If we hold that she was “Full of Grace” her entire life, which is the title the Angel gave her, then we must hold she never sinned. For it is written:
Romans 6:14: “For sin shall not have dominion over you; for you are not under the law, but under grace”
If Mary was Full of grace, then according to Romans 6:14 she would be absolutely free of the dominion of sin.
The main objection by protestants comes by quoting Romans 3:22-24.
“There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”
The protestant reading of the above verse, is that there are no exceptions. Every single person, without exceptions, have sinned.
They key here is the word “all” (πάντας) and how it is interpreted. The word in its basic form, “πᾶς” (Pas) is translated as “all”. However, this word has various uses in the Greek. It does not necessarily mean “all” as in “every single one”.
Kittel’s Theological Dictionary of the New Testament (Abridged Ed.) states: ‘Pas’ can have different meanings according to its different uses . . . in many verses, ‘pas’ is used in the NT simply to denote a great number, e.g., “all Jerusalem” in Mt 2:3 and “all the sick” in 4:24. {pp.796-7}. See also Mt 3:5, 21:10, 27:25, Mk 2:13, 9:15, etc., esp. in KJV.
Likewise, Thayer’s Greek-English Lexicon of the New Testament gives “of every kind” as a possible meaning in some contexts {p.491, word #3956}. And Vine’s Expository Dictionary of New Testament Words tells us it can mean “every kind or variety.” {v.1, p.46, under “All”}.
We find examples of a non-literal intent elsewhere in Romans. In verse 1:29 the KJV reads, “being filled with all unrighteousness…,” whereas NRSV adopts the more particular, specific meaning, “…every kind of wickedness…”
There are many examples that can be taken from Scripture in which the word Pas “πᾶς” for “All” is not to be taken that way. Let us see 5 examples:
1- Luke 2:10
“And the angel said to them, ‘Fear not, for behold, I bring you good news of great joy that will be for **all **the people’”.
When the Angel told the Shepherds that Jesus would be born, he said that this “good news” that would bring Joy for “all” the people. But we know for a fact that not everyone was happy with the news. At least King Herod wasn’t.
2- Matthew 2:3
" And king Herod hearing this, was troubled, and **all **Jerusalem with him."
The above verse confirms that this was not good news for “all people”, because King Herod was so troubled that he gave orders to kill all the boys in Bethlehem. We cannot also take the above verse very literal. Not “all” Jerusalem was “troubled” by Jesus’ birth. This refers to a great number of people.
The sin of the first man and woman, Adam and Eve, marked the separation of mankind from God. After both of these 2 sinned, God said to the serpent:
“…I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel”. Genesis 3:15
Surely the seed or offspring that crushes the head of the serpent is Jesus Christ, whom crushes it on the Cross. The woman here then, is the Virgin Mary. Let us take a look at the word “enmity” (וְאֵיבָ֣ה ׀) more closely.
The word enmity is the state or feeling of being actively opposed or hostile to someone or something. The woman being talked of in Genesis 3:15, would have “enmity” with the Serpent. Some mistakenly say that this woman is Eve. The problem is, that Eve had “amity” with the serpent, not enmity. Eve obeyed the serpent and sinned, so it can’t be Eve. The woman is Mary, being the Mother of the Seed that crushes the serpent. One thing one must do to have “enmity” with the serpent, is not doing what the serpent says. Namely, sinning. Therefore, Mary did not sin.
In another sense this woman could also be interpreted to be the Church. But in any case, Mary is a figure of the Church. This verse applies to her in a very personal way as she is the Mother of the seed that crushes the serpent (Jesus Christ). Some interpret the seed to also mean the Church. Again, in any case, Mary is the Mother of the Church. Thus Mary had enmity with the Serpent and didn’t sin.
“And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women” Luke 1:28
The word “Hail” comes from the Greek “Χαῖρε”.
There are examples in Scripture, in which greeting a person with Chaire (Χαῖρε), translated as “Hail”, was often followed by a name or title. Examples are “Hail, Rabbi!” (Matt 26:49) and "Hail, king of the Jews" (John 19:3, Mark 15:18 and Matt 27:29). Mary’s title or “name” given by the Angel, is “Full of Grace”, since the Angel said “Hail Full of grace” (Χαῖρε κεχαριτωμένη).
The word “κεχαριτωμένη” (Kecharitomene), is in the perfect tense, indicating that Mary was graced in the past (thusbefore the angel’s vist),and continued in the present. And if this title is given to Mary by the divine messenger, then certainly she continued to be “Full of grace” her entire life.
If we hold that she was “Full of Grace” her entire life, which is the title the Angel gave her, then we must hold she never sinned. For it is written:
Romans 6:14: “For sin shall not have dominion over you; for you are not under the law, but under grace”
If Mary was Full of grace, then according to Romans 6:14 she would be absolutely free of the dominion of sin.
The main objection by protestants comes by quoting Romans 3:22-24.
“There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”
The protestant reading of the above verse, is that there are no exceptions. Every single person, without exceptions, have sinned.
They key here is the word “all” (πάντας) and how it is interpreted. The word in its basic form, “πᾶς” (Pas) is translated as “all”. However, this word has various uses in the Greek. It does not necessarily mean “all” as in “every single one”.
Kittel’s Theological Dictionary of the New Testament (Abridged Ed.) states: ‘Pas’ can have different meanings according to its different uses . . . in many verses, ‘pas’ is used in the NT simply to denote a great number, e.g., “all Jerusalem” in Mt 2:3 and “all the sick” in 4:24. {pp.796-7}. See also Mt 3:5, 21:10, 27:25, Mk 2:13, 9:15, etc., esp. in KJV.
Likewise, Thayer’s Greek-English Lexicon of the New Testament gives “of every kind” as a possible meaning in some contexts {p.491, word #3956}. And Vine’s Expository Dictionary of New Testament Words tells us it can mean “every kind or variety.” {v.1, p.46, under “All”}.
We find examples of a non-literal intent elsewhere in Romans. In verse 1:29 the KJV reads, “being filled with all unrighteousness…,” whereas NRSV adopts the more particular, specific meaning, “…every kind of wickedness…”
There are many examples that can be taken from Scripture in which the word Pas “πᾶς” for “All” is not to be taken that way. Let us see 5 examples:
1- Luke 2:10
“And the angel said to them, ‘Fear not, for behold, I bring you good news of great joy that will be for **all **the people’”.
When the Angel told the Shepherds that Jesus would be born, he said that this “good news” that would bring Joy for “all” the people. But we know for a fact that not everyone was happy with the news. At least King Herod wasn’t.
2- Matthew 2:3
" And king Herod hearing this, was troubled, and **all **Jerusalem with him."
The above verse confirms that this was not good news for “all people”, because King Herod was so troubled that he gave orders to kill all the boys in Bethlehem. We cannot also take the above verse very literal. Not “all” Jerusalem was “troubled” by Jesus’ birth. This refers to a great number of people.
