Tag: Bible

abortion · cultural · marriage

Christian Procreation

Bob SnyderLeave a comment

Fruitful Obedience: Why Christian Couples Should Welcome as Many Children as God Permits

I want to talk plainly today about a conviction that’s rooted in Scripture, and the early Church. It’s this: Christian couples should joyfully embrace as many children as God permits, not out of legalism, but as faithful gratitude for His design and gifts.

Why Children Are Blessings (Not Burdens)

Go back to Genesis 1:28, God’s command to “be fruitful and multiply, and fill the earth.” That wasn’t a cultural suggestion—it came straight from the Maker of heaven and earth. Children aren’t a burden. They are blessings, wrapped in promise.

And again, Psalm 127:3–5: “Children are a heritage from the Lord… blessed is the man whose quiver is full of them.” David saw children as spiritual arrows—heirs of the faith, contributors to God’s mission. That’s how we ought to view them.

Jesus said in Matthew 6 not to worry over daily needs. Our calling to obey, trust, and walk by faith comes first. Stewardship is biblical—but faith in God’s provision must shape our decisions.

What the Early Church Told Us

The early Christians didn’t think twice about rejecting contraception, abortion, and the like. They believed marriage existed to produce life.

  • Athenagoras, writing around 177 AD, bluntly rejected birth control methods and argued Christians “marry only to produce children.”
  • The Didache (c. 1st/2nd century) commands: “You shall not kill the child by abortion, nor kill that which is born.” It underlines sanctity, conviction, and openness to life.
  • Clement of Alexandria warns against marrying merely for pleasure, apart from procreation.

These voices remind us that early Church letters saw procreation as inseparable from Christian marriage—not optional, not incidental, and not merely biological.

Augustine: Children, Marriage, and the Gospel

Augustine (354–430 AD) is crystal clear: in De Bono Coniugali, he holds up three goods of marriage—offspring, fidelity, and sacrament. Yet “offspring” is first among equals. Marriage without openness to life, he argued, is a distortion.

He wrote in On Marriage and Concupiscence: “Intercourse even with a lawful wife is unlawful… where the conception of the offspring is prevented.” Augustine isn’t just talking biology—he’s affirming childbearing as divine involvement, vocation, and gospel stewardship.

Raising children isn’t optional. It’s participatory discipleship—shaping souls in the faith, training them in the Lord (Ephesians 6:4), and building up the City of God.

John Calvin: Covenant, Providence, and Children

Jump forward to the Reformation. Calvin picks up these themes—in his Genesis Commentary, he reiterates that God intended marriage as the means to multiply humankind.

In Institutes 2.8.41, he offers a pointed critique: those who “refuse to receive the children that God gives them” are smothering grace, resisting providence, and placing self above God’s wisdom. For Calvin, rejecting children is often rooted in fear, pride, or comfort—not trust in God.

He frames children covenantally. God’s promise to Abraham—“I will be your God, and the God of your descendants” (Genesis 17:7)—is foundational. To refuse children is, in a sense, to shrink back from the continuation of God’s promise and blessing.

On Trust, Not Obligation

Some might say: “But what about modern concerns—world overpopulation, financial strain, or environmental issues?” In many ways the world is different, but in the most important ways, it is still the same. Truth is true, whether we like it or not. The world doesn’t need less people. It needs more! The principle holds: God calls us to fruitfulness, and then to trust His provision.

Perhaps you struggle with infertility—that grief is real. Maybe your health, age, or resources are limited. I’m not saying Christian couples owe the world a big family at all costs, but if God opens the door, we shouldn’t slam it shut out of fear, pride, or a desire for personal comfort.

Paul said, “God will supply your every need according to His riches in Christ Jesus” (Philippians 4:19). Obedience is rarely convenient, but more often, it is faithful.

How This Plays Out in Marriage

To live this out is to shift mindset:

  • Children cease being inconveniences, becoming arrows in your quiver.
  • Every baby is a covenant heir—a soul to nurture in Christ.
  • Your marriage rejoices in faith over fear, depending on God more than calculators.

This isn’t a glib “more is always better” bumper sticker. It is a gospel call to trust Him, take Him at His Word, and see children as gifts, not burdens.

Final Word

So church-families, listen up: from Genesis, through Athenagoras, Clement, Augustine, and Calvin, the tradition is clear. Openness to life is part of loving God, trusting His plan, and obeying His Word. Children are not obstacles. They are opportunities.

If God grants you life, welcome it. If God has withheld, trust His sovereignty. And if you’re struggling in that in-between, know the Lord sees, hears, and cares.

May Christian marriages, energized by the gospel, be marked by joyful fruitfulness. May our quivers be full. May our trust be firm. And may our families echo His faithfulness, generation after generation.

Key Biblical Anchors

  • Genesis 1:28; Psalm 127:3–5; Matthew 6:25–33; Ephesians 6:4

Early Church Witness

  • Athenagoras, A Plea for the Christians (~177 AD); Didache 2:2; Clement of Alexandria, Paedagogus

Augustine

  • De Bono Coniugali; On Marriage and Concupiscence

John Calvin

  • Commentary on Genesis; Institutes 2.8.41

love · marriage · Uncategorized

Do You Love Her?

Bob SnyderLeave a comment

Navigating the Waters of Love: Deciding if You’re Ready for Marriage

As a young man, I faced a daunting question: did I love my girlfriend enough to marry her? I turned to my father for guidance, but he refused to make the decision for me. “No matter what I tell you to do,” he said, “if it didn’t work out, you would blame me.” Fast forward 34 years, and I’m still married to that same woman. We tied the knot when I was just a month shy of turning 20.

Many young people today find themselves in similar situations, unsure if they are truly “in love.” This uncertainty is why I’m writing this post—to help clarify what it truly means to love someone as a spouse. From birth, we’re fed lies about romantic love through movies, music, books, and websites. These sources often present nebulous, worldly ideals that aren’t always healthy. To find true guidance, we need to turn to the Creator of mankind and the institution of marriage: God.

The Struggle Between Love and Lust

As a young man, I struggled to distinguish between love and lust. I enjoyed being with my girlfriend—her soft, feminine nature, her scent, her beauty, and the way she looked at me. But is that love? In today’s world, marriage is a high-risk bet for young people. Choosing the wrong partner can jeopardize their futures. To mitigate this risk, we need to clear up the language and ideas surrounding love and marriage. Let’s try to unmuddy the waters.

God’s Design for Marriage

God created mankind, starting with Adam. He declared that it was not good for Adam to be alone and made Eve as his helpmate. Adam was formed from the dirt, but Eve was made specifically for Adam. If modern men and women refuse to submit to the basic truths of God’s Word, they will find strife in life and have disordered minds. Christians must marry Christians, but this is just the starting point. You need to know the person’s character and ensure you agree on the primary articles of faith. If you haven’t known the person long enough to verify their beliefs, don’t rush into marriage.

Physical Attraction and Compatibility

Physical attraction is a good starting point, but it isn’t everything. If you can’t see yourself having children with the person you’re with, you might be with the wrong one. Constant disgust with their habits or behaviors is a red flag. Remember, there is no perfect person out there. Waiting for “Mr. or Ms. Right” might cause you to miss the person God has placed right in front of you. Your “friend-zoned” person might actually be the one.

The Decision for Life

Marital love is more about making a decision for life. If you can see yourself building a life with this person, find them attractive, and genuinely enjoy their company, then you have a decision to make. Once you’ve made it and they’ve said “yes,” you only have between then and the wedding to change your mind. Marriage is a lifelong covenant between you, your spouse, and God, made in the presence of witnesses and carrying the weight of law. Don’t enter into it lightly.

The Roles of Husband and Wife

According to God’s Word, the husband is the head of the household, and his word is final. He is the leader, provider, and protector, actively engaged in raising the children. Wives are to submit to their husbands as if submitting to the Lord. They are the homemakers, caretakers of the children, and comforters of emotions, with a gentle spirit and inner beauty. Modern women often have an aversion to the notion of submitting to anyone, let alone a man. If either party has a problem with this, they should not get married.

Overcoming Selfishness

Both parties need to kill selfishness within themselves. Married love is one of intent, focused externally on your spouse and children. You will never love your spouse perfectly. There will be times when you’re doing well, and they’re not, and vice versa. These periods can last from a few days to several years. You don’t get to walk away. If you believe the lies of the world, your marriage will fail. The idea that “the heart wants what the heart wants” is satanic. The Word of God tells us that “The heart is more deceitful than all else and is desperately sick; Who can know it?” (Jeremiah 17:9). Another lie is that you deserve to be happy. As Christians, we know we deserve death and Hell, but thanks to God’s grace and the atoning work of Jesus on the cross, we are saved.

The Sacrificial Love of Jesus

Can you love your future spouse the way Jesus loved you? This is a serious question. Jesus was crucified for murderers, rapists, thieves, blasphemers, idolaters, and every vile sin under the sun. If your spouse is unfaithful, could you forgive them? If they hate you in their heart, could you still maintain a sacrificial love toward them? If they spread lies about you, could you still feel affection for them?

The Hard Work of Marriage

Marriage is hard work and a tremendous risk, but it is also one of the most sanctifying means God has ordained for our growth, along with child-rearing. In marriage, you will grow as a person and as a Christian. Not everyone will avail themselves of the opportunities to grow in a marriage and keep it until their dying day. I pray that all young Christians will find a godly spouse, marry, and be very fruitful in multiplication. May God bless you with many children and love worth learning.

Bible study · Christology · Deity of Christ · God · Theology · Uncategorized

Jesus Is Yahweh.

Bob SnyderLeave a comment

🟥 1. Joel 2:32 → Romans 10:13

Yahweh is the One Who Saves — and Jesus is that Lord

“And it shall come to pass that everyone who calls on the name of the LORD [יהוה] shall be saved.”
— Joel 2:32

“For ‘everyone who calls on the name of the Lord will be saved.’”
— Romans 10:13

In Romans, Paul quotes Joel, but in context, “the Lord” refers to Jesus (cf. Romans 10:9: “confess with your mouth that Jesus is Lord…”). Paul is directly applying a Yahweh text to Christ.

🟥 2. Isaiah 45:23 → Philippians 2:10–11

Yahweh receives every knee — now Jesus does

“To Me every knee shall bow, every tongue shall swear allegiance.”
— Isaiah 45:23 (Yahweh speaking)

“…at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord…”
— Philippians 2:10–11

Paul directly connects Jesus to the divine identity of Yahweh, quoting a verse where Yahweh declares He alone is God (cf. Isa. 45:22). Yet Paul applies it unapologetically to Jesus, and uses “Lord” (κύριος), the LXX translation of Yahweh.

🟥 3. Psalm 102:25–27 → Hebrews 1:10–12

Yahweh is Creator — and Jesus is identified as that Creator

“Of old you laid the foundation of the earth, and the heavens are the work of your hands… You are the same, and your years have no end.”
— Psalm 102:25–27 (speaking of Yahweh)

“You, Lord, laid the foundation of the earth in the beginning…”
— Hebrews 1:10

The author of Hebrews quotes Psalm 102 (clearly about Yahweh) and applies it directly to the Son (Heb. 1:8–10). This is one of the strongest proofs that Jesus is Yahweh, the eternal and unchanging Creator.

🟥 4. Malachi 3:1 → Mark 1:2–3

Yahweh is coming — but Jesus comes

“Behold, I send my messenger, and he will prepare the way before me… and the Lord whom you seek will suddenly come to his temple.”
— Malachi 3:1 (Yahweh is the one coming)

“Behold, I send my messenger before your face… Prepare the way of the Lord.”
— Mark 1:2–3

Mark quotes Malachi 3:1 and Isaiah 40:3, both of which refer to preparing the way for Yahweh, and identifies Jesus as that Lord. John the Baptist prepares the way not for Yahweh abstractly, but for Jesus — therefore, Jesus is Yahweh come in the flesh.

🟥 5. Isaiah 6:1–10 → John 12:39–41

Isaiah saw Yahweh’s glory — and John says he saw Jesus’ glory

“I saw the Lord sitting upon a throne… Holy, holy, holy is the LORD [יהוה] of hosts…”
— Isaiah 6:1, 3

“Isaiah said these things because he saw his glory and spoke of him [Christ].”
— John 12:41

John interprets Isaiah’s vision of Yahweh’s glory in Isaiah 6 as a vision of Christ. This is a direct, inspired statement identifying Jesus with Yahweh.

🟥 Summary of Key OT–NT Pairs That Identify Jesus as Yahweh:

Old Testament (Yahweh)New Testament (Jesus)Theme
Joel 2:32Romans 10:13Calls on Yahweh = Calls on Jesus
Isaiah 45:23Philippians 2:10–11Every knee bows to Jesus
Psalm 102:25–27Hebrews 1:10–12Jesus is Creator Yahweh
Malachi 3:1; Isaiah 40:3Mark 1:2–3John prepares way for Jesus = Yahweh
Isaiah 6:1–3John 12:41Isaiah saw Christ = Yahweh

💡 Theological Significance

These passages do not merely suggest that Jesus is divine — they go further. They show that:

  • Jesus is not just a god or like God;
  • He is Yahweh Himself, the eternal, covenant-keeping God of Israel.

This is the foundation of Trinitarian theology: One God in three persons, and Jesus is fully God, not a lesser being, but Yahweh enfleshed (cf. John 1:1, 14).

Jesus Is Yahweh: The Undeniable Truth That Modern Christianity Ignores

We live in a time where churches are so afraid of offending people, they won’t even affirm the most basic truths of the Christian faith. One of those truths is this: Jesus Christ is Yahweh. Not “a god.” Not “like God.” Not “just the Son of God” as if that meant something lesser. He is Yahweh. Fully and completely. The same God who parted the Red Sea, who thundered from Sinai, who declared “I AM THAT I AM” to Moses—that is Jesus.

You don’t need a Ph.D. to see this. You just need to read your Bible and believe it.

So let’s walk through five key places in Scripture that make this absolutely plain, using the Bible the way it was meant to be used—cross-referenced, contextually, and with a high view of its authority.

1. Joel 2:32 and Romans 10:13 — Jesus Is the LORD Who Saves

Joel 2:32 says, “And it shall come to pass that everyone who calls on the name of the LORD shall be saved.” The Hebrew here is Yahweh—the covenant name of God. This isn’t just a generic “lord” or “master.” This is I AM, the eternal God of Israel.

Now jump forward to Romans 10:13. Paul quotes Joel, verbatim: “For everyone who calls on the name of the Lord will be saved.” But here’s the kicker: go back a few verses—Romans 10:9—“If you confess with your mouth that Jesus is Lord…”

So which Lord is Paul talking about? Joel’s Yahweh. Paul applies that directly to Jesus. That’s not clever theology—it’s biblical fact. Paul, under the inspiration of the Holy Spirit, identifies Jesus as Yahweh.

2. Isaiah 45:23 and Philippians 2:10–11 — Jesus Receives the Worship Due to Yahweh

Isaiah 45:23 is Yahweh speaking: “To me every knee shall bow, every tongue shall swear allegiance.” And just before that in verse 22: “I am God, and there is no other.” That’s pretty clear. God doesn’t share His glory.

Now read Philippians 2:10–11: “…at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord.” Paul is quoting Isaiah and applying it to Jesus.

God explicitly says that only He will receive this kind of universal homage—and then Paul turns around and applies that exact passage to Jesus. The only way this isn’t blasphemy is if Jesus is Yahweh.

3. Psalm 102:25–27 and Hebrews 1:10–12 — Jesus Is the Eternal Creator

Psalm 102 is a prayer to Yahweh. Verses 25–27: “Of old you laid the foundation of the earth, and the heavens are the work of your hands… you are the same, and your years have no end.” Clearly about Yahweh, the eternal and unchanging Creator.

Now go to Hebrews 1. The author is making the case that Jesus is superior to the angels. And what does he do? He quotes Psalm 102—about Yahweh—and applies it directly to the Son (Hebrews 1:10–12).

That’s not ambiguous. The Son is the One who laid the foundations of the earth. He is the same, and His years will never end. In other words, Jesus is eternal, immutable, and Creator—Yahweh Himself.

4. Malachi 3:1 and Mark 1:2–3 — Jesus Is the LORD Who Comes to His Temple

Malachi 3:1 says, “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple.” Who is speaking here? Yahweh. He says the messenger (John the Baptist) will prepare the way before Him.

Now look at Mark 1:2–3. Mark quotes both Malachi 3:1 and Isaiah 40:3 to describe John the Baptist as the one preparing the way for Jesus.

So who comes to the temple? Jesus. But Yahweh said He would be the one to come. So unless Jesus is Yahweh, the entire gospel of Mark begins with a massive theological error. Of course, it’s not an error—it’s a revelation: Jesus is Yahweh come in the flesh.

5. Isaiah 6:1–10 and John 12:41 — Jesus Is the Glory of Yahweh That Isaiah Saw

Isaiah 6 records Isaiah’s vision of the LORD: “I saw the Lord sitting upon a throne… Holy, holy, holy is the LORD of hosts.” It’s a scene of pure majesty. And in verse 5, Isaiah says: “My eyes have seen the King, the LORD of hosts!”

Now read John 12:41. After quoting Isaiah 6, John writes: “Isaiah said these things because he saw his glory and spoke of him.” Who’s “him”? Jesus.

Let that sink in. John says that Isaiah, in that throne-room vision of Yahweh, was looking at Jesus Christ.

Why This Matters

Now maybe you’re thinking, “Okay, but why is this important?” It’s important because if Jesus isn’t Yahweh, you’re not saved.

You see, salvation is of the LORD. Only Yahweh can save. If Jesus were not Yahweh, He couldn’t save anyone. He’d be a created being at best—a fraud at worst. But Scripture won’t let you take that route.

Modern liberalism wants to give Jesus the title “Son of God” while gutting it of its biblical meaning. They treat Him like a moral teacher, a prophet, or a divine messenger. But if He’s not Yahweh, He’s not worthy of your worship.

But He is Yahweh. The apostles believed it. The prophets saw it. The Scriptures proclaim it.

Conclusion: Worship Jesus or Reject Yahweh

So let’s not pretend we’re being “reasonable” or “nuanced” by downplaying who Jesus is. The biblical authors made it crystal clear. They quoted Yahweh-texts from the Old Testament and said, “This is Jesus.”

You can’t have Yahweh without Jesus, and you can’t have Jesus without recognizing Him as Yahweh. The Trinity is not a theological optional. It’s the very identity of God revealed in Scripture.

And if you’re calling on anyone other than Jesus as Yahweh for salvation, you’re lost.

So bow the knee. Confess Him as Lord. Not just “Master,” but Yahweh. The eternal I AM. The Creator. The Redeemer. The King.

And don’t let any seminary professor, woke theologian, or trendy YouTube apologist tell you otherwise. The Bible doesn’t whisper about this. It shouts it.

Jesus Christ is Lord—Jesus Christ is Yahweh. Amen.

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A.I. is Scary.

Bob SnyderLeave a comment

Ok, people. I asked A.I. to do this, “Write an article in the literary style of the articles on http://www.snyderssoapbox.com that explains the differences between the Biblical ideas of justification, and salvation. Utilize the Koine Greek meanings of the lexical root words of those ideas. The article should be between 1000 words, and 1500 words long.” The following article was written completely by A.I. I don’t think it reads like something I would write. I also noticed some areas where nuance was missed in favor of flowery language. I’m curious what you all think about how A.I. did? Here is the article.

Below is a literary-style article in the spirit of Snyder’s Soapbox—reflective, rich in language, thoughtful—on the difference between justification and salvation in the Biblical sense, rooted in their Koine Greek lexical origins. It’s around 1,200 words for a comfortable read.

“Justification and Salvation: Two Streams Beneath One River”

In the grand tapestry of Christian theology, two great threads run side by side: justification and salvation. Often spoken of in the same breath, these are distinct yet intertwined, like two rivulets that flow into the same vast river. Each bears its own weight, its own flavor, in the narrative of redemption. In this exploration, we will follow each stream back to its Greek source, excavating the rich soil of meaning that lies there.

1. Dikaiōsis — Justification

The term justification comes from the Greek δικαίωσις (dikaiōsis), rooted in δίκαιος (dikaios)—“just,” “righteous,” “in the right.” To justify is to declare righteous, to pronounce someone as in the right in the courtroom of the cosmos. Within the Koine usage, a jury’s verdict, a judge’s sentence, a person’s standing being affirmed: these are the echoes that reverberate through dikaiō—to render or reckon righteous.

In the Pauline corpus, especially in Romans and Galatians, justification is an instantaneous legal verdict. The guilty sinner stands accused, yet the Judge in heaven, through the death and resurrection of Christ, declares: “You are righteous.” Here lies a cosmic forensic drama: our sins, laid upon Christ, are paid for; His perfect righteousness is imputed unto us. The moment we believe, we are justified—not because we have done anything to deserve it but because we trust in what Christ has done. This is not progression; this is position. Dikaiōsis is a once-for-all declaration.

We might say that justification is the hinge upon which the door of reconciliation swings. No more do we stand accursed, condemned, or alienated. The verdict resounds: “Not guilty.” The scales of divine justice are balanced by grace.

2. Sōtēria — Salvation

Salvation, on the other hand, springs from the Greek σωτηρία (sōtēria), anchored deeply in σῴζω (sōzō)—“to save,” “to deliver,” “to preserve.” Where dikaiōsis is declarative, sōtēria is dynamic. It suggests movement, rescue, healing. In the New Testament, salvation speaks of more than a verdict. It carries with it rescue from peril, protection from harm, restoration from disease, and arrival at safety’s haven.

Already in classical Greek, sōtēr was a savior, one who preserves life. Thus sōtēria is a deliverance, a rescue operation. In the Christian Scriptures, salvation is used in varied registers: being saved (from wrath—Rom 5:9), being kept (from stumbling—Jude 1:24), being healed (Mark 5:34), being made whole. It encompasses the past, present, and future: saved by faith (Eph. 2:8), being sanctified (2 Thess 2:13), and awaiting full deliverance at Christ’s return (Romans 13:11).

While justification is fixed and decisive, salvation is ongoing and cumulative. One might say that it is justification in motion—in the realm of sanctification, perseverance, and final glorification. Salvation is holistic: rescue touches mind, heart, body, community, cosmos.

3. What the Stream Analogy Reveals

When one enters the stream of justification, one receives a verdict that cannot be undone. The moment of justification, the kairos of faith, is like stepping on a rock in the river—unchanging, immovable. Walking on water, if you will; once you’re on the rock, you’re safe from drowning.

Salvation is the current flowing around the rock. You are with a community, with the Spirit, carried toward maturity. Grace repairs what sin broke; faith tends the wounds, love restores relationships; hope presses you forward.

One is declarative, forensic, instantaneous.
The other is declarative plus transformative, restorative, and eschatological.

Though intimately linked—they share the Greek root of sōzō—it is the suffix -teria, the journey component, that gives salvation its dynamism.

4. How the Epistles Weave Them Together

  • Romans 5:1–2: “Therefore, having been justified by faith, we have peace with God… and we rejoice in hope of the glory of God.”
    Justification brings peace in the present, hope for future glory—it bleeds into salvation’s territory.
  • 1 Corinthians 1:18: Paul says Christ “is unto us that believe… salvation.” In context he calls Him both our power and our wisdom—saving us fully—reckoned righteous and made new.
  • Philippians 2:12–13: “Work out your own salvation with fear and trembling, for it is God who works in you.” Believers are exhorted to co-labor with God in the process of salvation—sanctification, yes, but the engine comes from the Spirit.
  • Hebrews 9:28: “So Christ was offered once to bear the sins of many, and unto them that look for him shall he appear the second time without sin unto salvation.” The cross declares our righteousness once; the return consummates our rescue once and forever.

5. Why the Distinction Matters

It matters deeply—for the soul and for the ecclesia.

A. Assurance
Justification gives us immediate confidence: we are no longer condemned (see Romans 8:1). We need not fear God’s courtroom, because in Christ a verdict has been issued. The heart that understands this rests; the conscience that grasps this is at peace.

B. Growth in Grace
Salvation reminds us that the journey isn’t over at justification. We are called to grow: more like Christ, less like sin; more loving, more gracious, more sacrificial, more aware of injustice, more sold-out for the unreached. Salvation drives us forward.

C. Eternal Hope & Contextual Meaning
Salvation spans dimensions—spiritual, physical, cosmic. It shapes how we live now. We breathe differently because we are being renewed. We serve differently because a divine purpose undergirds life’s meaning. We die differently because our tent is being folded into an immortal mansion. The drama of the gospel flows from justification into salvation: it begins with verdict and ends with homecoming.

6. Biblical Nuances in Greek

Let us unpack the Greek roots a little further:

  • Δικαίωσις (dikaiōsis) – from δίκαιος (dikaios), meaning “just,” “upright.” The verb δικαιόω means “to make just” or “to declare just.” It was used in legal contexts—judicial rulings.
  • Σωτηρία (sōtēria) – from σῴζω meaning “to save,” “to heal,” “to guard.” It was used in common Greek of rescue (shipwreck, illness, captivity). The noun captures the rescue event or the state of being saved.

Notice how dikaiōsis is about verdict. Sōtēria is about delivery, about life lived and life rescued.

7. The Metaphysical Implication

Our spiritual DNA is altered at justification—our position before God is changed. But this changed position now unfolds into a pilgrim’s journey of salvation. You might picture an architect’s drawing (justification) and then the construction site (salvation). The blueprint says, “You’re in the house.” The ongoing labor brings into existence the inhabitable, lovely space where we live and love.

8. Common Confusions Clarified

  • “Once saved, always saved?”
    Yes—with respect to justification: once justified, always in Christ. But salvation—the ongoing experience of grace—can be hindered if we resist the Spirit; the New Testament includes warnings against falling away or quenching the Spirit.
  • “Faith vs. works?”
    Justification is by faith apart from works (Romans 3:28). Salvation—not the initial verdict, but the walk—is evidenced by works (James 2:17–18). Good works are not the root of our justification, but the fruit of our salvation.
  • “Are we saved already or not yet?”
    Paul echoes this tension: “saved” (past), “being saved” (present), “will be saved” (future). The tension holds in salvation’s temporal flow. Justification is not a tension—it is complete and certain.

9. A Personal Word

For the weary saint who lies awake at night haunted by regret—let your heart rest on justification. The verdict does not hinge on performance. It hinges on Christ. For the pilgrim who longs for growth, for glory, for more of God—lean into the currents of salvation. Ask for perseverance, holiness, joy, endurance.

They are two aspects of the one great deal of grace. One opens the door; the other directs the journey within the house of grace.

10. A Short Glossary

Greek TermEnglishMeaning Highlighted
δικαίωσις (dikaiōsis)JustificationDeclared righteous in God’s courtroom
δικαιόω (dikaiōō)To justifyTo make right, to treat one as just
δίκαιος (dikaios)Just / righteousUpright, in alignment with right
σωτηρία (sōtēria)SalvationRescue, healing, deliverance, wholeness
σῴζω (sōzō)To saveTo rescue, heal, preserve
sōtēr (σώτήρ)SaviorRescuer, deliverer

11. Conclusion: Two Gems of Grace

To press these definitions into one’s soul is to grasp the gospel in both breadth and depth. Justification—a legal declaration that our record has been wiped, that God accepts us in the Beloved. Salvation—the unfolding of that acceptance into a life that is healed, delivered, shaped toward eternal beauty.

How the Spirit mysteries quarantine these two truths in our hearts:

  • When burdens rise—rest on justification.
  • When growth falters—drink deeply from salvation.

And through both—give your life away, with gratitude, in hope.

In the words of the apostle Paul, “He saved us, not by works of righteousness which we have done, but according to His mercy… born again… living hope… reserved in heaven…” (Titus 3:5; 1 Peter 1:3–4). Two springs—one source of mercy. Drink deeply.

I hope this captures the tone and depth you’re looking for. If you’d like more focus on Pauline passages or a more poetic framing, I’d be glad to revisit it.

After reading that, do you get the sense that it sampled other writings, and emulated different theologians?

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Augustine of Hippo on Justification by Faith Alone.

Bob Snyder2 Comments

Augustine of Hippo (354–430 AD) is often regarded as a pivotal figure in Christian theology, particularly concerning doctrines like justification by faith. His works frequently discuss salvation, grace, and faith, and many of his writings align with the concept of justification by faith alone—even if the term itself was not explicitly used in his time. Below are 10 citations from Augustine’s writings that support the doctrine of justification by faith alone:

1. On the Spirit and the Letter (c. 412 AD)

“For what is the righteousness of God, except that by which we are justified, not by works of the law, but by faith in Christ? For the law is not of faith, but the promise is of faith, that it might be by grace.”
(On the Spirit and the Letter, 22.41)

2. The Enchiridion (c. 420 AD)

“For it is by the grace of God that we are justified, and through faith, not by works. We are therefore justified freely by His grace, through the redemption that is in Christ Jesus.”
(Enchiridion, 102)

3. On the Merits and Forgiveness of Sins (c. 411 AD)

“If justification comes from works, the free gift of grace is no more. But it is through faith that we are justified, by grace, through the blood of Christ.”
(On the Merits and Forgiveness of Sins, 1.2)

4. City of God (c. 426 AD)

“We are justified by faith in Christ and not by the deeds of the law. For, as the Apostle says, ‘A man is justified by faith apart from the deeds of the law.’”
(City of God, 16.9)

5. On the Gospel of John (c. 416 AD)

“But faith is the means by which we receive justification, not by the works of the law, for by grace are we saved through faith.”
(Expositions on the Gospel of John, 8.4)

6. On the Predestination of the Saints (c. 428 AD)

“It is not by our own works, but by the grace of God that we are justified, for the grace of God is freely given and received by faith.”
(On the Predestination of the Saints, 19.1)

7. On the Grace of Christ (c. 427 AD)

“Our works are not the cause of our justification, but the grace of God which justifies by faith. For what else is it that justifies, except the grace of God through Jesus Christ?”
(On the Grace of Christ, 3.8)

8. Against the Donatists (c. 400 AD)

“It is not the law that justifies us, but the grace of God received through faith. For the law can only point to sin, but grace, through faith, brings salvation.”
(Against the Donatists, 5.20)

9. On the Nature of the Good (c. 400 AD)

“Therefore, it is by faith alone that we are justified before God, and not by any works that we perform. For the good that we do comes from the grace of God.”
(On the Nature of the Good, 12.15)

10. Sermons (Sermon 212)

“What else is it that saves a man, except the grace of God received through faith? Works can never justify us before God; it is faith that justifies, not works.”
(Sermons, 212.2)

Summary Table

SourceCitationFocus
On the Spirit and the Letter (22.41)Justification by faith, not works of the law.Faith as the means of justification
The Enchiridion (102)Justified by grace through faith in Christ.Grace and faith over works
On the Merits and Forgiveness of Sins (1.2)Justification by faith and grace, not works.Grace and faith for salvation
City of God (16.9)Justification by faith apart from works of the law.Faith over law-based justification
On the Gospel of John (8.4)Faith is the means of receiving justification.Faith over works
On the Predestination of the Saints (19.1)Justification by grace, through faith, not by works.Predestination and faith
On the Grace of Christ (3.8)Grace justifies us by faith, not works.Grace alone
Against the Donatists (5.20)Justification through grace and faith, not by the law.Grace and faith vs. the law
On the Nature of the Good (12.15)Justification is by faith alone, not works.Faith alone
Sermons (212.2)Salvation by grace through faith, not works.Faith as the means of salvation

Conclusion

Augustine was deeply concerned with salvation by God’s grace, and his writings frequently emphasize that justification is by faith alone, a concept rooted in God’s grace and the work of Christ, rather than human effort or adherence to the law. These citations reflect Augustine’s understanding that faith, not works, is the key to justification before God.

Here Is Proof That Joseph Smith Was A Liar, And False Prophet.
Cults · false teachers · mormonism

Here Is Proof That Joseph Smith Was A Liar, And False Prophet.

Bob SnyderLeave a comment

Many people are not aware that Joseph Smith, the founder of the cult known as, “The Church of Jesus Christ of Latter-Day Saints” a.k.a. Mormons, or L.D.S. made his own, “translation” of the Bible. I put translation in quotes, because anyone who knows anything about the collections of ancient Biblical texts, knows that the Joseph Smith Translation is not an actual translation of the those texts. Joseph Smith simply added things to the Bible to support his lies, and consequent false doctrines, and he took things out that contradicted his lies, and false doctrines. You don’t have to take my word for it. I will provide proof from his false translation, and compare what he wrote to the ancient texts.

My favorite place to start when looking at a Bible translation is John, chapter 1. This is one of the most significant sections of scripture that support the deity of Christ, and His aseity as the eternal Son, and Word of God. Here is what Joseph Smith claims is a proper translation of the this section of scripture.

“In the beginning was the gospel preached through the Son. And the gospel was the word, and the word was with the Son, and the Son was with God, and the Son was of God.” (John 1:1 [JST])

Here is the same verse from the Legacy Standard Bible. (LSB)

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1 LSB)

In case you didn’t know, the New Testament was written in Koine Greek. We have over 5000 pieces of textual evidence from the Bible, as well as quotes contained in the writings of the early Church. Here is the same verse in the Koine Greek.

“ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.” (NA 27)

Here is a transliteration of the Greek text, and a translation of it immediately following.

Ēn archē ēn hō logos, kai hō logos ēn pros ton theon, kai theos ēn hō logos.

“ēn” is a preposition. It can mean, in, with, through, on, under, during, while, at. “hō” is a definite article. “Logos” means word. “kai” is a conjunction, and can mean, but, and, also, even. “pros” is primarily a preposition that can mean to, toward, for, among. “ton” is another form of the definite article. “theon” is a form of theos, which means god. You put it all together, and it would look like this before cleaning up the word order for English.

In beginning was the word and the word was with god and god was the word.

In Koine Greek everything pivots off of the definite article. There are 24 ways of saying, “the” in Greek. It can be nominative, genitive, dative, accusative, singular, plural, masculine, neutered, and feminine. It has a different spelling/form in each one of these cases. The subject, and object in a sentence don’t obey our English word order because the definite article tells you which ones are the subject, and object by the word endings.

.

If Joseph Smith knew anything about the Biblical languages, he’d have known that his, “translation” was wrong. Don’t get me wrong. He knew he was lying, and making it up. He was a con-man, a liar, and a crook.

The word, “gospel” in Greek is εὐαγγέλιον or euangelion. When there is a doubling of gamma the first one becomes a nu. This word means good message, or good news. It is a compound word. Joseph Smith inserts it in the first verse to get away from the obvious truth that the Word of God is the Creator of all things. Mormonism insists that Jesus preexisted instead of recognizing Him as the incarnation of the eternal Son, the 2nd Person of the Triune God. In mormonism they deny the trinity, and that Jesus is God. They teach that Jesus was the brother of Satan, and that he is the product of intercourse between the mother god, and the father god. They mistakenly call the father Elohim, which is a transliteration of the Hebrew word for god, power, judge. Elohim is a plural form of El. When the Bible is talking about The One true God, this plural form is used with a singular verb. This is one of the ways, along with context, that we can know what is being said. If Smith knew that, and truly wanted to do a translation, he never would have used evangelion, or Elohim the way that he did. You can also see that the word, “son” is not in the original text either. “υἱός” huios is son. It isn’t in the text people.

So to sum up, Joseph Smith lied about his translation of the Bible. I just proved that to you. Since he lied about that, what makes you think he wouldn’t have lied about everything else he said, and wrote? People didn’t have access to the information back then that we do now. Even so, they had educated Pastors, who warned them, and they chose to follow this liar. We have all this access to information now. You can read the texts for yourself if you care to learn the languages. I encourage you to repent of your cult membership, repent of your sins, and trust solely in the justifying work of Jesus, the one true, and living God.

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50 isn’t middle aged. You are in the final act of your life.

Bob Snyder1 Comment

I’ll be 54 this month. I retired from Corrections when I turned 51. I put in 26 years. If I would have stayed working until I was 56, I could have retired with an additional $1000 on my monthly pension, but I would have lost these years of living life with my wife. These past 3 years have been a wonderful time of refreshing, and healing. Working as an Officer isn’t necessarily hard, but it is a stressful profession. My body was, and is a wreck. My mind is still stuck in some ways at the prison. The culture leaves its mark on you. I have had a hard time finding another job where I fit in.

People say that 50 is middle aged. Well, I don’t know that many 100 year old people. The ones I do know, are the exception, and they cannot get around very well. If you are in your 50’s you need to see what you can do about prioritizing more time with your spouse, and more time with your Savior. If you can get by on less, maybe you should.

I’m the oldest living Snyder in my family. None of the men made it past 76. Usually the last 5 years of their lives are filled with suffering, and dying. My Father was disabled at about 51 with a major heart attack that killed off about 2/3’s of his heart. He loved fishing, but now that he wasn’t working, he couldn’t go fishing. He couldn’t walk the short distance from his old beat up little pickup to his favorite fishing spot. He had a surgery a year for 20 years before he died.

None of us know how much time we have. If you are fortunate enough to have longevity in your family, thank God, but don’t count on it. If you are fortunate enough to have a profession with a decent pension, use it. You can always get another job. You can’t get back that time living life with your wife. Even if you aren’t taking big fancy vacations, just living with her at home, is a blessing from God.

If you are one of those people who is in a marriage to a person you don’t necessarily like, change your mind. In other words, repent. Love your wife. Get to know her all over again. 50 isn’t middle aged. You have entered the last 3rd of your life, where you are getting ready to die. If you have neglected your relationship with your wife, I would venture a guess that you have also neglected Jesus as well.

You know that you have sinned. You might suppress that knowledge, but deep down, you know you are a sinner. How do you plan on dealing with your crimes against God on judgment day? Are you just going to hope that it goes well for you? I encourage you today to repent of all your sins. See them as ugly, vile, causes of Christ’s suffering. Love Jesus more than your own self, and flesh. Trust His work on the cross to justify you to God. Be made whole, and eternally healthy, in Christ. Have peace with God. Be at rest, every moment of the rest of your life, and into eternity in Christ. Do it right now. You never know how much more time you have left.

sin · Theology

Total depravity from the earliest Church histories.

Bob SnyderLeave a comment

Here are 10 excerpts from the Ante-Nicene Fathers that support the doctrine of total depravity (the belief that human nature is thoroughly corrupted by sin and incapable of pleasing God without divine grace):

1. Justin Martyr (c. 100–165 AD)

“For the whole human race will be found to be under a curse. For it is written in the law of Moses, ‘Cursed is every one that continueth not in all things that are written in the book of the law to do them.’ And no one has accurately done all, nor will you venture to deny this.”

Source: Dialogue with Trypho, Ch. 95. (ANF Vol. 1, p. 248)

2. Irenaeus (c. 130–202 AD)

“For as the human race, having been conquered by sin, was bound in the chains of death, so it was necessary that man should be set free by the victory of Christ.”

Source: Against Heresies, Book V, Ch. 21.1 (ANF Vol. 1, p. 550)

3. Clement of Alexandria (c. 150–215 AD)

“For the soul, being a lover of the body, and fallen into its impure delights, is rendered blind by its pleasures.”

Source: The Instructor, Book I, Ch. 6 (ANF Vol. 2, p. 220)

4. Tertullian (c. 155–240 AD)

“Man is condemned to death from the moment of his birth; he begins to live dying, and his whole life is but a progress to death.”

Source: On the Resurrection of the Flesh, Ch. 6 (ANF Vol. 3, p. 548)

5. Origen (c. 184–253 AD)

“For the human soul is by nature inclined to sin, and unless it be healed by the grace of God, it cannot be freed from its disease.”

Source: Commentary on Romans, Book V, Ch. 9 (ANF Vol. 9, p. 446)

6. Cyprian (c. 200–258 AD)

“No one ought to flatter himself with a false persuasion, as though he were pure and innocent, since it is written, ‘No one is clean from sin, not even if his life be but one day long.’”

Source: Treatise on the Lord’s Prayer, Ch. 21 (ANF Vol. 5, p. 454)

7. Lactantius (c. 250–325 AD)

“Man is born in sin, and his nature is inclined to evil from his youth.”

Source: Divine Institutes, Book VI, Ch. 24 (ANF Vol. 7, p. 198)

8. Methodius (c. 260–312 AD)

“For the soul, being defiled by sin, is unable to approach God unless it be purified by the blood of Christ.”

Source: The Banquet of the Ten Virgins, Discourse VIII, Ch. 8 (ANF Vol. 6, p. 341)

9. Arnobius (c. 255–330 AD)

“Man is so deeply sunk in vice that he cannot even perceive his own wretchedness.”

Source: Against the Heathen, Book II, Ch. 5 (ANF Vol. 6, p. 438)

10. Novatian (c. 200–258 AD)

“The whole human race is guilty before God, and no one can be justified by his own works.”

Source: On the Trinity, Ch. 10 (ANF Vol. 5, p. 622)

Bibliographical Note:

All citations are from The Ante-Nicene Fathers (ANF), a 10-volume collection of early Christian writings edited by Alexander Roberts and James Donaldson (first published 1885–1887). The volume and page numbers correspond to the standard reprint editions (Eerdmans, Hendrickson, etc.).

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Christians Throughout History Believed in God’s Sovereign Election. It isn’t a, “Calvin” Thing.

Bob SnyderLeave a comment

Some people claim that the doctrines of predestination, and election, are products of Reformation era heretics. These people are wrong. These doctrines are as old as the One True Faith. They reach back into eternity past. They are of God. The early Church believed them. The Bible teaches them. Only a biblically ignorant person, or self-righteous Pelagians would deny them.

In Augustine’s On the Predestination of the Saints, Book I, he articulates a doctrine of God’s sovereign election, emphasizing that God’s grace is bestowed not according to human merit but according to His own will. Augustine writes:

“That the salvation of this religion has never been lacking to him who was worthy of it, and that he to whom it was lacking was not worthy… we say, by divine grace or predestination.”
New Advent

This passage underscores Augustine’s belief that God’s predestination precedes human worthiness, affirming the doctrine of sovereign election.

Additionally, in Book II, Augustine further elaborates on the nature of God’s grace and predestination:

“It is therefore settled that God’s grace is not given according to the deserts of the recipients, but according to the good pleasure of His will, to the praise and glory of His own grace.”

This statement reinforces the idea that God’s election is based on His sovereign will, not on any foreseen merit or action by individuals.

These writings by Augustine provide a foundational understanding of the doctrine of God’s sovereign election, emphasizing that salvation is a result of God’s gracious choice rather than human effort or worthiness.

God’s Eternal Decree of Election and Reprobation
Calvin asserts that God, by His eternal and unchangeable plan, has predestined some individuals to salvation and others to destruction. This distinction is not based on human merit but solely on God’s sovereign will. He writes:
“We assert that, with respect to the elect, this plan was founded upon his freely given mercy, without regard to human worth; but by his just and irreprehensible but incomprehensible judgment he has barred the door of life to those whom he has given over to damnation.”

1. Election Not Based on Foreseen Merit

Calvin emphasizes that God’s choice to save individuals is not based on any foreseen merit or actions but is grounded in God’s sovereign will. He states:
“God could foresee nothing good in man except what he had already determined to bestow by the benefit of his election.”

2. Holiness as the Result of Election

Calvin explains that the holiness of believers is a consequence of God’s election, not the cause of it. He argues that if election were based on foreseen holiness, it would contradict the biblical teaching that holiness is the result of God’s election. He writes:
“If he elected us that we might be holy, he did not elect us because he foresaw that we would be holy.”

These passages illustrate Calvin’s doctrine of sovereign election, emphasizing that God’s choice to save individuals is based solely on His will and not on any merit or foreseen actions of the individuals.

1. Clement of Rome (c. 96 AD)
In his epistle, Clement emphasizes that God’s elect are called to salvation through Jesus Christ, highlighting the divine initiative in their calling:

“Day and night you were anxious for the whole brotherhood, that the number of God’s elect might be saved with mercy and a good conscience.”
— 1 Clement 59:2(Ante-Nicene Christianity)

This passage underscores the belief in a divinely chosen group of believers. (Ante-Nicene Christianity)

2. Hermas (c. 70 AD)
Hermas speaks of God’s elect being prepared for eternal life, indicating a divine selection:(Ante-Nicene Christianity)

“But the white portion is the coming age, in which the elect of God shall dwell; because the elect of God shall be without spot and pure unto life eternal.”
— The Shepherd of Hermas, Vision 4(Ante-Nicene Christianity)

This reflects the concept of a predestined group set apart for salvation.

3. Irenaeus (c. 180 AD)
Irenaeus discusses the predetermined number of the elect, suggesting a sovereign divine plan:(Ante-Nicene Christianity)

“When the number is completed that He had predetermined in His own counsel, all those who have been enrolled for life will rise again.”
— Against Heresies, Book V, Chapter 36(Ante-Nicene Christianity)

This indicates a set number of individuals chosen by God for salvation. (Ante-Nicene Christianity)

4. Clement of Alexandria (c. 195 AD)
Clement notes that while all are called, only those who respond are considered the “called,” implying a selective calling:(Ante-Nicene Christianity)

“Therefore, all having been called, those who are willing to obey have been named ‘the called.'”
— Stromata, Book VI(Ante-Nicene Christianity)

This suggests that the effective calling is reserved for those whom God has chosen.

5. Tertullian (c. 200 AD)
Tertullian argues that if some are made by nature bad and others good, the latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it, some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets.

— Apology, Chapter XXXVII(Tertullian Project)

This passage emphasizes human responsibility and the capacity to choose good or evil, suggesting that divine election is not arbitrary but based on God’s justice.

6. Augustine of Hippo (c. 428 AD)
In his treatise, Augustine addresses the Pelagian view that God elected individuals because of their foreseen holiness, asserting that God’s choice is the cause of holiness:

“Therefore, we were to be such for the reason that He has chosen us, predestinating us to be such by His grace.”
— On the Predestination of the Saints, Book I, Chapter 35

This clearly supports the doctrine of sovereign election, where God’s will precedes human merit.

These citations from early Christian writings illustrate the belief in God’s sovereign election of believers, a theme that is consistent across various Church Fathers.

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Jesus Witnessed Satan’s Fall.

Bob SnyderLeave a comment

In Luke, Chapter 10, just after the 70 who were sent out return, and testified to the things they had done in Christ’s name, Jesus says an interesting thing. He said, “I was watching Satan fall from heaven like lightning.” The word He used(Ἐθεώρουν) is a verb that is imperfect, indicative, active, and first person, singular. As the eternal Son, He was witnessing the fall of satan, but as the incarnate Son, and Word, He is recalling this activity to the men who had just returned. They were amazed at the things they had done, like casting out demons. To get them focused on the right idea, He tells them about it. Then he tells them about the authority He had given them over demons. It is obvious by the context that the serpents, and scorpions, are representing these demonic forces. It is also obvious from the context that this ability is not something that was applied to us, as we were not there as part of the 70, we were not commissioned to do what they did, and it wasn’t carried forward to us to continue doing. They had to be reminded to not rejoice in the fact that Jesus had subjected the spirits to them, but instead to rejoice in the fact that their names are recorded in heaven. For those whacky folks out there binding up satan, and casting out demons every Sunday, you need to stop. You are making fools of yourselves. You are focused on the wrong things. You should be focused on Jesus, not demons. You should be focused on what He did to justify you to God, and atone for your sins. If you are in the right spirit, you will be preaching the good news of Jesus, and rejoicing in what He has done.

Luke 10:17-24
(LSB Strong’s)
The Joyful Results
17 Now the seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.” 18 And He said to them, “I was watching Satan fall from heaven like lightning. 19 Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you. 20 Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven.”
21 At that very time He rejoiced greatly in the Holy Spirit, and said, “I praise You, O Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight. 22 All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him.”
23 And turning to the disciples, He said privately, “Blessed are the eyes which see the things you see, 24 for I say to you, that many prophets and kings wished to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them.”