Is Smoking Marijuana A Sin? Christian Perspective!

I don't believe the accuracy of that take on scripture. we have to judge, heck, God created the law for us!!! How would we know whether we are doing good or bad? We are told to take our own sin out, then judge in right mind and deed to help a brother out.

personally, as you can see in my past couple posts, I will do what I can, but when someone comes and beats my brother up, I'm gonna protect my brother whatever seems right in the moment.

I ain't for people breaking into my house and holding my family at gunpoint telling me my family needs to die because of inaccurate accusations.

delete this fuckin whore of a thread... fuck christian fundamentalists

and simply saying "judge not" is a judgment of what is right or wrong...just layin that out there.


THAT'S how deep this war is...

Us humans truly don't know a thing lol... we really are ants on an ant farm. Wish it would go back to the original farm, tired of arguing, bickering, truth mixed with lies, having to vouch and defend, cut and purge. This war is in everything!

I have 17 months of sobriety, but after this whole cluster-f, maybe a J wouldn't be so bad. :P Just playin.

First and foremost, you should never apologize for being a Christian. Second, I do not believe smoking marijuana is a sin.

a CLAPPA to utter foolishness is a great sin!

I quit cannabis 30 years ago because I became a Christian. I wanted it every once in a while. Then I got fibromyalgia. I did a lot of research. I take a lot of prescribed pain pills. I hurt. I cry. I read about medical mj working for FM. I discussed with my doctor. It was NOT a negative discussion! So I prayed and someone let me try their's it worked for 2 days.
So I am writing my national and state Representatives to ask for ending prohibition. I don't think it is a sin.I think that is the only reason the others could come up with. Join NORML or MMP. They send petitions, go before legislative branches, and more. We are trying to change the laws. I don't feel guilty or dirty for trying it for my FM pain. It worked very well. If being against the law is the sin, let's change the law back to before prohibited. Alcohol was illegal for awhile. Christian people who were against drinking got prohibited. During that time in history the mob gangs made a lot of money. Just like the false war on drugs are making the cartels rich, powerful, and dangerous.
But in my opinion, when used correctly and in moderation I don't think it's a sin.

Marijuana is a plant, plain and simple. It was idiots with an maligned agenda that coined it to be a drug. It is not a drug anymore than corn or carrots. God doesn't condemn marijuana, people who believe that they own the right to think for other people do! Wake up! Stop allowing people to brainwash you into believing the hogwash that marijuana is harmful. Stop allowing other people to tell you what is right for you!

Marijuana is an opinion and your entitled to it. Do it or don't do it. Just like choosing to be gay or strait or choosing one political party over another or having religion or not, it isn't anyone's business to tell you that you can't
Neither should someone decide for you what is right for you to consume in a manner of your choosing. As long as it does not impact others in a negative way it is fine. (negative meaning it should not impact someone subjectively, but objectively.)

This is a legitimate point, isn't it?

How do you feel about heroin?

Is it 'tard' to recognize that there are limits for choice/substance/etc?

You're basically saying "I disagree with YOUR limit, but I have my own, and you are a 'tard'"

What kind of logic is that?

I actually don't think pot is a sin, it's just like alcohol IMO, but you're going to an extreme.

Romans deals with this discussion: (truly read this, EPIC conceptions)

One [man] has faith to eat everything, but the [man] who is weak eats vegetables.3Let the one eating not look down on the one not eating, and let the one not eating not judge the one eating, for God has welcomed that one.4Who are you to judge the house servant of another? To his own master he stands or falls. Indeed, he will be made to stand, for God can make him stand.

5One [man] judges one day as above another; another [man] judges one day as all others; let each [man] be fully convinced in his own mind.6He who observes the day observes it to God. Also, he who eats, eats to God, for he gives thanks to God; and he who does not eat does not eat to God, and yet gives thanks to God.7None of us, in fact, lives with regard to himself only, and no one dies with regard to himself only;8for both if we live, we live to God, and if we die, we die to God. Therefore both if we live and if we die, we belong to God.9For to this end Christ died and came to life again, that he might be Lord over both the dead and the living.

10But why do you judge your brother? Or why do you also look down on your brother? For we shall all stand before the judgment seat of God;11for it is written: “‘As I live,’ says God, ‘to me every knee will bend down, and every tongue will make open acknowledgment to God.’”12So, then, each of us will render an account for himself to God.

13Therefore let us not be judging one another any longer, but rather make this YOUR decision, not to put before a brother a stumbling block or a cause for tripping.14I know and am persuaded in the Lord Jesus that nothing is defiled in itself; only where a man considers something to be defiled, to him it is defiled.15For if because of food your brother is being grieved, you are no longer walking in accord with love. Do not by your food ruin that one for whom Christ died.16Do not, therefore, let the good YOU people do be spoken of with injury to YOU.17For the kingdom of God does not mean eating and drinking, but [means] righteousness and peace and joy with holy spirit

So basically, don't throw it in peoples faces if that is your choice. Just like alcohol. And don't judge people that choose otherwise.

HOWEVER, there are explicit 'foods' which we are to 'abstrain from' like fornication, etc.

Last Edited by Quadriped on 09/13/2013 02:03 AM

" I have given you all the seed bearing plants and herbs to use " No.

losers who need to smoke a weed to feel something 'spiritual', which is their brain being poisoned.

of course it is of the devil. Potheads you talk to on here and all easily demon possessed.


Spirituality comes from connecting to other people, creating things, the struggle of life, not zapping your brain with poison.

God made plants and animals but most of you are brainwashed popping plastic poison pills that come from satans tit.

it does kinda slow you down though

Our LibraryCommentariesMatthew Henry Commentary on the Whole Bible (Complete)1 Timothy1 Timothy 4
1 Timothy 4

Chapter 4
Paul here foretels, I. A dreadful apostasy (v. 1-3). II. He treats of Christian liberty (v. 4, v. 5). III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care (v. 6to the end)

Verses 1-5 We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2 Th. 2.I. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore very fitly, in the beginning of this chapter, we have the mystery of iniquity summed up: The Spirit speaks expressly that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spirit. The Spirit in both spoke expressly of a general apostasy from the faith of Christ and the pure worship of God. This should come in the latter times, during the Christian dispensation, for these are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints (Jude. 3, ), which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits, men who pretended to the Spirit, but were not really guided by the Spirit, 1 Jn. 4:1 . Beloved, believe not every spirit, every one who pretends to the Spirit. Now here observe,1. One of the great instances of the apostasy, namely, giving heed to doctrines of demons, or concerning demons; that is, those doctrines which teach the worship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps towards that great apostasy, the enshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the first beast.2. The instruments of promoting and propagating this apostasy and delusion. (1.) It will be done by hypocrisy of those that speak lies, the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles, v. 2. It is done by their hypocrisy, professing honour to Christ, and yet at the same time fighting against all his anointed offices, and corrupting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red-hot iron, who are perfectly lost to the very first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of the church. (2.) Another part of their character is that they forbid to marry, forbid their clergy to marry, and speak very reproachfully of marriage, though an ordinance of God; and that they command to abstain from meats, and place religion in such abstinence at certain times and seasons, only to exercise a tyranny over the consciences of men.3. On the whole observe, (1.) The apostasy of the latter times should not surprise us, because it was expressly foretold by the Spirit. (2.) The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. (3.) The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. (4.) It is comfortable to think that in such general apostasies all are not carried away, but only some. (5.) It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It is a sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats.II. Having mentioned their hypocritical fastings, the apostle takes occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God’s good creatures,—that, whereas under the law there was a distinction of meats between clean and unclean (such sorts of flesh they might eat, and such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Acts. 10:15 . Here observe, 1. We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him. 2. God, in making those things, had a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only a common right. 3. What God has created is to be received with thanksgiving. We must not refuse the gifts of God’s bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, v. 4. This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine’s flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule, Every creature of God is good, etc. Observe, God’s good creatures are then good, and doubly sweet to us, when they are received with thanksgiving.—For it is sanctified by the word of God and prayer, v. 5. It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us, (1.) By the word of God; not only his permission, allowing us the liberty of the use of these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Here observe, [1.] Every creature is God’s, for he made all. Every beast in the forest is mine (says God), and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Ps. 50:10, Ps. 50:11 . [2.] Every creature of God is good: when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Gen. 1:31 . [3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God (Mt. 4:4 ), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.

Verses 6-16 The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, 2 Pt. 1:12 . And elsewhere, I stir up your pure minds by way of remembrance, 2 Pt. 3:1 . And, says the apostle Jude, I will therefore put you in remembrance, Jude. 5, . You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God.—Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God’s heritage.I. Godliness is here pressed upon him and others: Refuse profane and old wives’ sayings, v. 7, v. 8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives’ fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives’ fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa. 1:16, Isa. 1:17 ), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc.II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (v. 8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul’s faithful sayings, worthy of all acceptation—that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, v. 10. Observe,1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.III. He concludes the chapter with an exhortation to Timothy,1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out.’’2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth.’’ Men’s youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.3. To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,—in faith, that is, in the profession of Christian faith,—and in purity or chastity.4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, v. 13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mt. 28:20 . (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.5. He charges him to beware of negligence: Neglect not the gift that is in thee, v. 14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul’s hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph. 4:8, Eph. 4:11 ), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy’s ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle’s hands (2 Tim. 1:6 ), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear.’’ He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.7. He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee.’’ Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee.’’ (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.

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Read 1 Timothy 4

I really don't think so. Religion has some fuzzy gray areas like this though, I do admit. Same could be said for pain meds I guess if you are prescribed the medicine it isn't a sin, but if your doctor won't write the drug name on a little piece of paper it is a sin if you partake. I don't think God ever really thought twice about what chemicals and compounds he created and left on this world for us to enjoy, everything is here for a reason.

God made pot for us so pot is a sacred herb in my book.

Galatians chapter 5
In this chapter the apostle comes to make application of his foregoing discourse. He begins it with a general caution, or exhortation (v. 1), which he afterwards enforces by several considerations (v. 2-12). He then presses them to serious practical godliness, which would be the best antidote against the snares of their false teachers; particularly, I. That they should not strive with one another (v. 13-15). II. That they would strive against sin, where he shows, 1. That there is in every one a struggle between flesh and spirit (v. 17). That it is our duty and interest, in this struggle, to side with the better part (v. 16, v. 18). He specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be brought forth and cherished, and shows of what importance it is that they be so (v. 19-24). And then concludes the chapter with a caution against pride and envy.

Verses 1-12 In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back under the bondage of the law. He had been arguing against them before, and had largely shown how contrary the principles and spirit of those teachers were to the spirit of the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised, we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law; so that we are no longer tied to the observance of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therein to do them, ch. 3:10 . We owe this liberty to Jesus Christ. It is he who has made us free; by his merits he has satisfied the demands of the broken law, and by his authority as a king he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to stand fast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any consideration, to be again entangled in the yoke of bondage, nor persuaded to return back to the law of Moses. This is the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As,I. That their submitting to circumcision, and depending on the works of the law for righteousness, were an implicit contradiction of their faith as Christians and a forfeiture of all their advantages by Jesus Christ, v. 2-4. And here we may observe, 1. With what solemnity the apostle asserts and declares this: Behold, I Paul say unto you (v. 2), and he repeats it (v. 3), I testify unto you; as it he had said, "I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if you be circumcised Christ shall profit you nothing, etc.,’’ wherein he shows that what he was now saying was not only a matter of great importance, but what might be most assuredly depended on. He was so far from being a preacher of circumcision (as some might report him to be) that he looked upon it as a matter of the greatest consequence that they did not submit to it. 2. What it is which he so solemnly, and with so much assurance, declares; it is that, if they were circumcised, Christ would profit them nothing, etc. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say that none who are circumcised could have any benefit by Christ; for all the Old-Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers imposed it, who taught that except they were circumcised, and kept the law of Moses, they could not be saved, Acts. 15:1 . That this is his meaning appears from v. 4, where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he declares that Christ would profit them nothing, that they were debtors to do the whole law, that Christ had become of no effect to them, and that they were fallen from grace. From all these expressions it appears that thereby they renounced that way of justification which God had established; yea, that they laid themselves under an impossibility of being justified in his sight, for they became debtors to do the whole law, which required such an obedience as they were not capable of performing, and denounced a curse against those who failed in it, and therefore condemned, but could not justify them; and, consequently, that having thus revolted from Christ, and built their hopes upon the law, Christ would profit them nothing, nor be of any effect to them. Thus, as by being circumcised they renounced their Christianity, so they cut themselves off from all advantage by Christ; and therefore there was the greatest reason why they should stedfastly adhere to that doctrine which they had embraced, and not suffer themselves to be brought under this yoke of bondage. Note, (1.) Though Jesus Christ is able to save to the uttermost, yet there are multitudes whom he will profit nothing. (2.) All those who seek to be justified by the law do thereby render Christ of no effect to them. By building their hopes on the works of the law, they forfeit all their hopes from him; for he will not be the Saviour of any who will not own and rely upon him as their only Saviour.II. To persuade them to stedfastness in the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Christian religion, and acquaints them what their hopes were, namely, That through the Spirit they were waiting for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him; and therefore it must needs be the greatest folly in those who had never been under the law to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting for: it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world. This is called the hope of Christians, as it is the great object of their hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for, though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on account of which we can expect to be brought to the possession of it. 2. How they hope to obtain this happiness, namely, by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to deserve it, but only by faith, receiving and relying upon him as the Lord our righteousness. It is in this way only that they expect either to be entitled to it here or possessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness: it is through the Spirit. Herein they act under the direction and influence of the Holy Spirit; it is under his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that if they expected to be justified and saved in any other way they were likely to meet with a disappointment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel which they had embraced.III. He argues from the nature and design of the Christian institution, which was to abolish the difference between Jew and Gentile, and to establish faith in Christ as the way of our acceptance with God. He tells them (v. 6) that in Christ Jesus, or under the gospel dispensation, neither circumcision availeth any thing nor uncircumcision. Though, while the legal state lasted, there was a difference put between Jew and Greek, between those who were and those who were not circumcised, the former being admitted to those privileges of the church of God from which the other were excluded, yet it was otherwise in the gospel state: Christ, who is the end of the law, having come, now it was neither here nor there whether a man were circumcised or uncircumcised; he was neither the better for the one nor the worse for the other, nor would either the one or the other recommend him to God; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But, though he assures them that neither circumcision nor uncircumcision would avail to their acceptance with God, yet he informs them what would do so, and that is faith, which worketh by love: such a faith in Christ as discovers itself to be true and genuine by a sincere love to God and our neighbour. If they had this, it mattered not whether they were circumcised or uncircumcised, but without it nothing else would stand them in any stead. Note, 1. No external privileges nor profession will avail to our acceptance with God, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace: it works by love, love to God and love to our brethren; and faith, thus working by love, is all in all in our Christianity.IV. To recover them from their backslidings, and engage them to greater stedfastness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, v. 7.1. He tells them that they did run well; at their first setting out in Christianity they had behaved themselves very commendably, they had readily embraced the Christian religion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to God, and had declared themselves the disciples of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must run well, by living up to that profession. Thus these Christians had done for awhile, but they had been obstructed in their progress, and were either turned out of the way or at least made to flag and falter in it. Therefore,2. He asks them, and calls upon them to ask themselves, Who did hinder you? How came it to pass that they did not hold on in the way wherein they had begun to run so well? He very well knew who they were, and what it was that hindered them; but he would have them to put the question to themselves, and seriously consider whether they had any good reason to hearken to those who gave them this disturbance, and whether what they offered was sufficient to justify them in their present conduct. Note, (1.) Many who set out fair in religion, and run well for awhile-run within the bounds appointed for the race, and run with zeal and alacrity too-are yet by some means or other hindered in their progress, or turned out of the way. (2.) It concerns those who have run well, but now begin either to turn out of the way or to tire in it, to enquire what it is that hinders them. Young converts must expect that Satan will be laying stumbling blocks in their way, and doing all he can to divert them from the course they are in; but, whenever they find themselves in danger of being turned out of it, they would do well to consider who it is that hinders them. Whoever they were that hindered these Christians, the apostle tells them that by hearkening to them they were kept from obeying the truth, and were thereby in danger of losing the benefit of what they had done in religion. The gospel which he had preached to them, and which they had embraced and professed, he assures them was the truth; it was therein only that the true way of justification and salvation was fully discovered, and, in order to their enjoying the advantage of it, it was necessary that they should obey it, that they should firmly adhere to it, and continue to govern their lives and hopes according to the directions of it. If therefore they should suffer themselves to be drawn away from it they must needs be guilty of the greatest weakness and folly. Note, [1.] The truth is not only to be believed, but to be obeyed, to be received not only in the light of it, but in the love and power of it. [2.] Those do not rightly obey the truth, who do not stedfastly adhere to it. [3.] There is the same reason for our obeying the truth that there was for our embracing it: and therefore those act very unreasonably who, when they have begun to run well in the Christian race, suffer themselves to be hindered, so as not to persevere in it.V. He argues for their stedfastness in the faith and liberty of the gospel from the ill rise of that persuasion whereby they were drawn away from it (v. 8): This persuasion, says he, cometh not of him that calleth you. The opinion or persuasion of which the apostle here speaks was no doubt that of the necessity of their being circumcised, and keeping the law of Moses, or of their mixing the works of the law with faith in Christ in the business of justification. This was what the judaizing teachers endeavoured to impose upon them, and what they had too easily fallen into. To convince them of their folly herein, he tells them that this persuasion did not come of him that called them, that is, either of God, by whose authority the gospel had been preached to them and they had been called into the fellowship of it, or of the apostle himself, who had been employed as the instrument of calling them hereunto. It could not come from God, for it was contrary to that way of justification and salvation which he had established; nor could they have received it from Paul himself; for, whatever some might pretend, he had all along been an opposer and not a preacher of circumcision, and, if in any instance he had submitted to it for the sake of peace, yet he had never pressed the use of it upon Christians, much less imposed it upon them as necessary to salvation. Since then this persuasion did not come of him that had called them, he leaves them to judge whence it must arise, and sufficiently intimates that it could be owing to none but Satan and his instruments, who by this means were endeavouring to overthrow their faith and obstruct the progress of the gospel, and therefore that the Galatians had every reason to reject it, and to continue stedfast in the truth which they had before embraced. Note, 1. In order to our judging aright of the different persuasions in religion which there are among Christians, it concerns us to enquire whether they come of him that calleth us, whether or no they are founded upon the authority of Christ and his apostles. 2. If, upon enquiry, they appear to have no such foundation, how forward soever others may be to impose them upon us, we should by no means submit to them, but reject them.VI. The danger there was of the spreading of this infection, and the ill influence it might have upon others, are a further argument which the apostle urges against their complying with their false teachers in what they would impose on them. It is possible that, to extenuate their fault, they might be ready to say that there were but few of those teachers among them who endeavoured to draw them into this persuasion and practice, or that they were only some smaller matters wherein they complied with them-that though they submitted to be circumcised, and to observe some few rites of the Jewish laws, yet they had by no means renounced their Christianity and gone over to Judaism. Or, suppose their complying thus far was as faulty as he could represent it, yet perhaps they might further say that there were but few among them who had done so, and therefore he needed not be so much concerned about it. Now, to obviate such pretences as these, and to convince them that there was more danger in it than they were aware of, he tells them (v. 9) that a little leaven leaveneth the whole lump —that the whole lump of Christianity may be tainted and corrupted by one such erroneous principle, or that the whole lump of the Christian society may be infected by one member of it, and therefore that they were greatly concerned not to yield in this single instance, or, if any had done so, to endeavour by all proper methods to purge out the infection from among them. Note, It is dangerous for Christian churches to encourage those among them who entertain, especially who set themselves to propagate, destructive errors. This was the case here. The doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shown; and therefore, though the number either of the one or the other of these might be but small, yet, considering the fatal tendency of it and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and unconcerned, but remember that a little leaven leaveneth the whole lump. If these were indulged the contagion might soon spread further and wider; and, if they suffered themselves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel.VII. That he might conciliate the greater regard to what he had said, he expresses the hopes he had concerning them (v. 10): I have confidence in you, says he, through the Lord, that you will be none otherwise minded. Though he had many fears and doubts about them (which was the occasion of his using so much plainness and freedom with them), yet he hoped that through the blessing of God upon what he had written they might be brought to be of the same mind with him, and to own and abide by that truth and that liberty of the gospel which he had preached to them, and was now endeavouring to confirm them in. Herein he teaches us that we ought to hope the best even of those concerning whom we have cause to fear the worst. That they might be the less offended at the reproofs he had given them for their unstedfastness in the faith, he lays the blame of it more upon others than themselves; for he adds, But he that troubleth you shall bear his judgment, whosoever he be. He was sensible that there were some that troubled them, and would pervert the gospel of Christ (as ch. 1:7 ), and possibly he may point to some one particular man who was more busy and forward than others, and might be the chief instrument of the disorder that was among them; and to this he imputes their defection or inconstancy more than to any thing in themselves. This may give us occasion to observe that, in reproving sin and error, we should always distinguish between the leaders and the led, such as set themselves to draw others thereinto and such as are drawn aside by them. Thus the apostle softens and alleviates the fault of these Christians, even while he is reproving them, that he might the better persuade them to return to, and stand fast in, the liberty wherewith Christ had made them free: but as for him or those that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but God would deal with them according to their deserts, and out of his just indignation against them, as enemies of Christ and his church, he wishes that they were even cut off —not cut off from Christ and all hopes of salvation by him, but cut off by the censures of the church, which ought to witness against those teachers who thus corrupted the purity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and disturb the peace of Christians, do thereby forfeit the privileges of Christian communion and deserve to be cut off from them.VIII. To dissuade these Christians from hearkening to their judaizing teachers, and to recover them from the ill impressions they had made upon them, he represents them as men who had used very base and disingenuous methods to compass their designs, for they had misrepresented him, that they might the more easily gain their ends upon them. That which they were endeavouring was to bring them to submit to circumcision, and to mix Judaism with their Christianity; and, the better to accomplish this design, they had given out among them that Paul himself was a preacher of circumcision: for when he says (v. 11), And I brethren, if I yet preach circumcision, it plainly appears that they had reported him to have done so, and that they had made use of this as an argument to prevail with the Galatians to submit to it. It is probable that they grounded this report upon his having circumcised Timothy, Acts. 16:3 . But, though for good reasons he had yielded to circumcision in that instance, yet that he was a preacher of it, and especially in that sense wherein they imposed it, he utterly denies. To prove the injustice of that charge upon him, he offers such arguments as, if they would allow themselves to consider, could not fail to convince them of it. 1. If he would have preached circumcision, he might have avoided persecution. If I yet preach circumcision, says he, why do I yet suffer persecution? It was evident, and they could not but be sensible of it, that he was hated and persecuted by the Jews; but what account could be given of this their behaviour towards him, if he had so far symbolized with them as to preach up circumcision, and the observance of the law of Moses, as necessary to salvation? This was the great point they were contending for; and, if he had fallen in with them herein, instead of being exposed to their rage he might have been received into their favour. When therefore he was suffering persecution from them, this was a plain evidence that he had not complied with them; yea, that he was so far from preaching the doctrine he was charged with, that, rather than do so, he was willing to expose himself to the greatest hazards. 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity as they did, nor would he and others have been exposed to so much suffering on the account of it as they were. He informs us (1 Co. 1:23 ) that the preaching of the cross of Christ (or the doctrine of justification and salvation only by faith in Christ crucified) was to the Jews a stumbling-block. That which they were most offended at in Christianity was, that thereby circumcision, and the whole frame of the legal administration, were set aside, as no longer in force. This raised their greatest outcries against it, and stirred them up to oppose and persecute the professors of it. Now if Paul and others could have given into this opinion, that circumcision was still to be retained, and the observance of the law of Moses joined with faith in Christ as necessary to salvation, then their offence against it would have been in a great measure removed, and they might have avoided the sufferings they underwent for the sake of it. But though others, and particularly those who were so forward to asperse him as a preacher of this doctrine, could easily come into it, yet so could not he. He rather chose to hazard his ease and credit, yea his very life itself, than thus to corrupt the truth and give up the liberty of the gospel. Hence it was that the Jews continued to be so much offended against Christianity, and against him as the preacher of it. Thus the apostle clears himself from the unjust reproach which his enemies had cast upon him, and at the same time shows how little regard was due to those men who could treat him in such an injurious manner, and how much reason he had to wish that they were even cut off.

Verses 13-26 In the latter part of this chapter the apostle comes to exhort these Christians to serious practical godliness, as the best antidote against the snares of the false teachers. Two things especially he presses upon them:—I. That they should not strive with one another, but love one another. He tells them (v. 13) that they had been called unto liberty, and he would have them to stand fast in the liberty wherewith Christ had made them free; but yet he would have them be very careful that they did not use this liberty as an occasion to the flesh —that they did not thence take occasion to indulge themselves in any corrupt affections and practices, and particularly such as might create distance and disaffection, and be the ground of quarrels and contentions among them: but, on the contrary, he would have them by love to serve one another, to maintain that mutual love and affection which, notwithstanding any minor differences there might be among them, would dispose them to all those offices of respect and kindness to each other which the Christian religion obliged them to. Note, 1. The liberty we enjoy as Christians is not a licentious liberty: though Christ has redeemed us from the curse of the law, yet he has not freed us from the obligation of it; the gospel is a doctrine according to godliness (1 Tim. 6:3 ), and is so far from giving the least countenance to sin that it lays us under the strongest obligations to avoid and subdue it. 2. Though we ought to stand fast in our Christian liberty, yet we should not insist upon it to the breach of Christian charity; we should not use it as an occasion of strife and contention with our fellow Christians, who may be differently minded from us, but should always maintain such a temper towards each other as may dispose us by love to serve one another. To this the apostle endeavours to persuade these Christians, and there are two considerations which he sets before them for this purpose:—(1.) That all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself, v. 14. Love is the sum of the whole law; as love to God comprises the duties of the first table, so love to our neighbour those of the second. The apostle takes notice of the latter here, because he is speaking of their behaviour towards one another; and, when he makes use of this as an argument to persuade them to mutual love, he intimates both that this would be a good evidence of their sincerity in religion and also the most likely means of rooting out those dissensions and divisions that were among them. It will appear that we are the disciples of Christ indeed when we have love one to another (Jn. 13:35 ); and, where this temper is kept up, if it do not wholly extinguish those unhappy discords that are among Christians, yet at least it will so far accommodate them that the fatal consequences of them will be prevented. (2.) The sad and dangerous tendency of a contrary behaviour (v. 15): But, says he, if instead of serving one another in love, and therein fulfilling the law of God, you bite and devour one another, take heed that you be not consumed one of another. If, instead of acting like men and Christians, they would behave themselves more like brute beasts, in tearing and rending one another, they could expect nothing as the consequence of it, but that they would be consumed one of another; and therefore they had the greatest reason not to indulge themselves in such quarrels and animosities. Note, Mutual strifes among brethren, if persisted in, are likely to prove a common ruin; those that devour one another are in a fair way to be consumed one of another. Christian churches cannot be ruined but by their own hands; but if Christians, who should be helps to one another and a joy one to another, be as brute beasts, biting and devouring each other, what can be expected but that the God of love should deny his grace to them, and the Spirit of love should depart from them, and that the evil spirit, who seeks the destruction of them all, should prevail?II. That they should all strive against sin; and happy would it be for the church if Christians would let all their quarrels be swallowed up of this, even a quarrel against sin-if, instead of biting and devouring one another on account of their different opinions, they would all set themselves against sin in themselves and the places where they live. This is what we are chiefly concerned to fight against, and that which above every thing else we should make it our business to oppose and suppress. To excite Christians hereunto, and to assist them herein, the apostle shows,1. That there is in every one a struggle between the flesh and the spirit (v. 17): The flesh (the corrupt and carnal part of us) lusts (strives and struggles with strength and vigour) against the spirit: it opposes all the motions of the Spirit, and resists every thing that is spiritual. On the other hand, the spirit (the renewed part of us) strives against the flesh, and opposes the will and desire of it: and hence it comes to pass that we cannot do the things that we would. As the principle of grace in us will not suffer us to do all the evil which our corrupt nature would prompt us to, so neither can we do all the good that we would, by reason of the oppositions we meet with from that corrupt and carnal principle. Even as in a natural man there is something of this struggle (the convictions of his conscience and the corruption of his own heart strive with one another; his convictions would suppress his corruptions, and his corruptions silence his convictions), so in a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature, the remainders of sin and the beginnings of grace; and this Christians must expect will be their exercise as long as they continue in this world.2. That it is our duty and interest in this struggle to side with the better part, to side with our convictions against our corruptions and with our graces against our lusts. This the apostle represents as our duty, and directs us to the most effectual means of success in it. If it should be asked, What course must we take that the better interest may get the better? he gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption; and that is to walk in the Spirit (v. 16): This I say, then, Walk in the Spirit, and you shall not fulfil the lust of the flesh. By the Spirit here may be meant either the Holy Spirit himself, who condescends to dwell in the hearts of those whom he has renewed and sanctified, to guide and assist them in the way of their duty, or that gracious principle which he implants in the souls of his people and which lusts against the flesh, as that corrupt principle which still remains in them does against it. Accordingly the duty here recommended to us is that we set ourselves to act under the guidance and influence of the blessed Spirit, and agreeably to the motions and tendency of the new nature in us; and, if this be our care in the ordinary course and tenour of our lives, we may depend upon it that, though we may not be freed from the stirrings and oppositions of our corrupt nature, we shall be kept from fulfilling it in the lusts thereof; so that though it remain in us, yet it shall not obtain a dominion over us. Note, The best antidote against the poison of sin is to walk in the Spirit, to be much in conversing with spiritual things, to mind the things of the soul, which is the spiritual part of man, more than those of the body, which is his carnal part, to commit ourselves to the guidance of the word, wherein the Holy Spirit makes known the will of God concerning us, and in the way of our duty to act in a dependence on his aids and influences. And, as this would be the best means of preserving them from fulfilling the lusts of the flesh, so it would be a good evidence that they were Christians indeed; for, says the apostle (v. 18), If you be led by the Spirit, you are not under the law. As if he had said, "You must expect a struggle between flesh and spirit as long as you are in the world, that the flesh will be lusting against the spirit as well as the spirit against the flesh; but if, in the prevailing bent and tenour of your lives, you be led by the Spirit, —if you act under the guidance and government of the Holy Spirit and of that spiritual nature and disposition he has wrought in you,—if you make the word of God your rule and the grace of God your principle,—it will hence appear that you are not under the law, not under the condemning, though you are still under the commanding, power of it; for there is now no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit; and as many as are led by the Spirit of God, they are the sons of God,’’ Rom. 8:1-14 .3. The apostle specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be cherished and brought forth (v. 19, etc.); and by specifying particulars he further illustrates what he is here upon. (1.) He begins with the works of the flesh, which, as they are many, so they are manifest. It is past dispute that the things he here speaks of are the works of the flesh, or the product of corrupt and depraved nature; most of them are condemned by the light of nature itself, and all of them by the light of scripture. The particulars he specifies are of various sorts; some are sins against the seventh commandment, such as adultery, fornication, uncleanness, lasciviousness, by which are meant not only the gross acts of these sins, but all such thoughts, and words, and actions, as have a tendency towards the great transgression. Some are sins against the first and second commandments, as idolatry and witchcraft. Others are sins against our neighbour, and contrary to the royal law of brotherly love, such as hatred, variance, emulations, wrath, strife, which too often occasion seditions, heresies, envyings, and sometimes break out into murders, not only of the names and reputation, but even of the very lives, of our fellow-creatures. Others are sins against ourselves, such as drunkenness and revellings; and he concludes the catalogue with an et cetera, and gives fair warning to all to take care of them, as they hope to see the face of God with comfort. Of these and such like, says he, I tell you before, as I have also told you in times past, that those who do such things, how much soever they may flatter themselves with vain hopes, shall not inherit the kingdom of God. These are sins which will undoubtedly shut men out of heaven. The world of spirits can never be comfortable to those who plunge themselves in the filth of the flesh; nor will the righteous and holy God ever admit such into his favour and presence, unless they be first washed and sanctified, and justified in the name of our Lord Jesus, and by the Spirit of our God, 1 Co. 6:11 . (2.) He specifies the fruits of the Spirit, or the renewed nature, which as Christians we are concerned to bring forth, v. 22, v. 23. And here we may observe that as sin is called the work of the flesh, because the flesh, or corrupt nature, is the principle that moves and excites men to it, so grace is said to be the fruit of the Spirit, because it wholly proceeds from the Spirit, as the fruit does from the root: and whereas before the apostle had chiefly specified those works of the flesh which were not only hurtful to men themselves but tended to make them so to one another, so here he chiefly takes notice of those fruits of the Spirit which had a tendency to make Christians agreeable one to another, as well as easy to themselves; and this was very suitable to the caution or exhortation he had before given (v. 13), that they should not use their liberty as an occasion to the flesh, but by love serve one another. He particularly recommends to us, love, to God especially, and to one another for his sake,—joy, by which may be understood cheerfulness in conversation with our friends, or rather a constant delight in God,—peace, with God and conscience, or a peaceableness of temper and behaviour towards others,—long-suffering, patience to defer anger, and a contentedness to bear injuries,—gentleness, such a sweetness of temper, and especially towards our inferiors, as disposes us to be affable and courteous, and easy to be entreated when any have wronged us,—goodness (kindness, beneficence), which shows itself in a readiness to do good to all as we have opportunity,—faith, fidelity, justice, and honesty, in what we profess and promise to others,—meekness, wherewith to govern our passions and resentments, so as not to be easily provoked, and, when we are so, to be soon pacified,—and temperance, in meat and drink, and other enjoyments of life, so as not to be excessive and immoderate in the use of them. Concerning these things, or those in whom these fruits of the Spirit are found, the apostle says, There is no law against them, to condemn and punish them. Yea, hence it appears that they are not under the law, but under grace; for these fruits of the Spirit, in whomsoever they are found, plainly show that such are led by the Spirit, and consequently that they are not under the law, as v. 18. And as, by specifying these works of the flesh and fruits of the Spirit, the apostle directs us both what we are to avoid and oppose and what we are to cherish and cultivate, so (v. 24) he informs us that this is the sincere care and endeavour of all real Christians: And those that are Christ’s, says he (those who are Christians indeed, not only in show and profession, but in sincerity and truth), have crucified the flesh with the affections and lusts. As in their baptism they were obliged hereunto (for, being baptized into Christ, they were baptized into his death, Rom. 6:3 ), so they are now sincerely employing themselves herein, and, in conformity to their Lord and head, are endeavouring to die unto sin, as he had died for it. They have not yet obtained a complete victory over it; they have still flesh as well as Spirit in them, and that has its affections and lusts, which continue to give them no little disturbance, but as it does not now reign in their mortal bodies, so as that they obey it in the lusts thereof (Rom. 6:12 ), so they are seeking the utter ruin and destruction of it, and to put it to the same shameful and ignominious, though lingering death, which our Lord Jesus underwent for our sakes. Note, If we should approve ourselves to be Christ’s, such as are united to him and interested in him, we must make it our constant care and business to crucify the flesh with its corrupt affections and lusts. Christ will never own those as his who yield themselves the servants of sin. But though the apostle here only mentions the crucifying of the flesh with the affections and lusts, as the care and character of real Christians, yet, no doubt, it is also implied that, on the other hand, we should show forth those fruits of the Spirit which he had just before been specifying; this is no less our duty than that, nor is it less necessary to evidence our sincerity in religion. It is not enough that we cease to do evil, but we must learn to do well. Our Christianity obliges us not only to die unto sin, but to live unto righteousness; not only to oppose the works of the flesh, but to bring forth the fruits of the Spirit too. If therefore we would make it appear that we do indeed belong to Christ, this must be our sincere care and endeavour as well as the other; and that it was the design of the apostle to represent both the one and the other of these as our duty, and as necessary to support our character as Christians, may be gathered from what follows (v. 25), where he adds, If we live in the Spirit, let us also walk in the Spirit; that is, "If we profess to have received the Spirit of Christ, or that we are renewed in the Spirit of Christ, or that we are renewed in the spirit of our minds, and endued with a principle of spiritual life, let us make it appear by the proper fruits of the Spirit in our lives.’’ He had before told us that the Spirit of Christ is a privilege bestowed on all the children of God, ch. 4:6 . "Now,’’ says he, "if we profess to be of this number, and as such to have obtained this privilege, let us show it by a temper and behaviour agreeable hereunto; let us evidence our good principles by good practices.’’ Our conversation will always be answerable to the principle which we are under the guidance and government of: as those that are after the flesh do mind the things of the flesh, so those that are after the Spirit do mind the things of the Spirit, Rom. 8:5 . If therefore we would have it appear that we are Christ’s, and that we are partakers of his Spirit, it must be by our walking not after the flesh, but after the spirit. We must set ourselves in good earnest both to mortify the deeds of the body, and to walk in newness of life.4. The apostle concludes this chapter with a caution against pride and envy, v. 26. He had before been exhorting these Christians by love to serve one another (v. 13), and had put them in mind of what would be the consequence if, instead of that, they did bite and devour one another, v. 15. Now, as a means of engaging them to the one and preserving them from the other of these, he here cautions them against being desirous of vain-glory, or giving way to an undue affectation of the esteem and applause of men, because this, if it were indulged, would certainly lead them to provoke one another and to envy one another. As far as this temper prevails among Christians, they will be ready to slight and despise those whom they look upon as inferior to them, and to be put out of humour if they are denied that respect which they think is their due from them, and they will also be apt to envy those by whom their reputation is in any danger of being lessened: and thus a foundation is laid for those quarrels and contentions which, as they are inconsistent with that love which Christians ought to maintain towards each other, so they are greatly prejudicial to the honour and interest of religion itself. This therefore the apostle would have us by all means to watch against. Note, (1.) The glory which comes from men is vain-glory, which, instead of being desirous of, we should be dead to. (2.) An undue regard to the approbation and applause of men is one great ground of the unhappy strifes and contentions that exist among Christians.

This thread came from this 4um

Christian Forums > Theology (Christians Only) > Theology (Christian Only) > Christian Philosophy & Ethics
Reload this Page Is it a sin to smoke marijuana?
[link to www.christianforums.com]


All sins/debts/errors of the past are forgiven.
All prophesies of vengeance in the future are relinquished except by the vindictive who cling to them in hatred.
The present is GODs great gift. The future is unwritten with an endless canvass to paint on.

Good luck trying to never sin. Because that will drive you crazy. Go, light up if you need to.

Just don't be dick to people, and accept there is a God.
(Experience indicates it might be the bible's GOD)

You'll be ok.

Is Smoking Weed a Sin? | Is Pot Sinful? | What Does the Bible Say About Marijuana, Weed, Pot?

JANUARY 27, 2010 BY REVELATION
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Is smoking weed a sin? Does the Bible mention pot? Should Christians smoke marijuana? These are all valid questions. I mean, after all, some suggest that smoking pot could never be a sin since God gave us this herb.
Let’s examine the scriputes, use logic, and see if smoking marijuana (aka, Mary Jane, Pot, Wacky Weed, etc.) is a sin. Here is a question I have received related to this issue:
Hi,
I want to thank you for the great site and articles. I have a question regarding smoking marijuana. I have smoked pot a lot with friends in the past, but I have recently decided to follow God. I was wondering what the Bible says about smoking pot. Is it a sin? Does God allow people, especially Christians, to smoke pot?
Regards,
Dexter
What the Bible Says About Smoking Marijuana or Pot

Thanks so much for the question Dexter. The Bible does not specifically name marijuana as a drug in the Bible. Of course, it doesn’t name cocaine, heroine, cigarettes or any of those other drugs either specifically by name (although to be fair, the Bible doesn’t mention many modern sins specifically by name, as these names were created long after the Bible was written).
There are also no recorded events that describe a person smoking pot directly. There are priests who lit incense, but that is a different thing altogether, and they weren’t smoking them.
Even though the Bible does not specifically name marijuana, there are other scriptures that indirectly show us that smoking pot is absolutely a sin, and wrong. If you are genuinely interested in doing God’s will perfectly, the pot has got to go! Not only that, but you will learn some startling information and true-life experiences in this article that may make you think twice before you strike up another joint.
Bible Verses That Show us Smoking Pot or Doing Drugs is a Sin

The Bible gives us several guidelines that can help us identify when a behavior is sinful or wrong. First, we have to obey what is known as “the laws of the land.”
Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. (Romans 13:1-2)
This is a very powerful scripture which shows us that obeying the governmental laws are, in fact, following God’s will. You may not realize it, but God establishes governments to help exercise his judgements and rules.
Most countries, including the US, treat smoking marijuana, selling marijuana, and so forth as a serious offense. You could face jail time, fines, and worse. So since smoking marijuana for recreational uses is illegal, and the Bible instructs us to follow the laws of the land, that goes for pot too. Therefore, smoking pot is definitely a sin based on this alone. And don’t get the idea that just because some states in the U.S. are trying to legalize pot that this makes it moral. The same states are also trying to legalize things such as same sex marriage, which the Bible roundly condemns. Nevertheless, there are other Biblical reasons you should avoid this very serious drug.
Another way we can know that smoking pot is a sin is because the Bible gives us several verses dealing with what God considers appropriate behavior. Consider the following scriptures below:
Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. (1 Peter 5:8)
But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. (1 Corinthians 5:11)
Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body. (1 Corinthians 6:19-20)
Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, (Titus 3:1)
And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, (Ephesians 5:18)
These verses above show us quite clearly that smoking pot for recreational use would absolutely not be appealing to God. Think about it: If being drunk from wine is a sin (clearly indicated above), and grapes are natural fruits, then wouldn’t smoking pot also be a sin, since it alters your state of mind? The answer is yes,  it would be a sin, and something that is just wrong. The Bible also has this interesting verse:
Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. (Galatians 5:19-21)
The word sorcery above was highlighted and underlined in this verse because “sorcerers” in the olden times used to use herbal and odd concoctions to induce drug highs. In fact, the word used in the Bible for “sorcery” is pharmakeia, which is where we get our modern word “pharmacy.”
Just based on those verses alone (and there are other similar verses to be found), it becomes quite clear that smoking pot, being a drunk, or doing any behavior which causes a person to become “high” for recreational purposes is wrong, probably illegal, and definitely a sin.
Other Reasons Why You Should NEVER Smoke Pot (or do drugs)

If the fear of God isn’t enough to motivate you to stopping smoking (or continue avoiding) pot, then I hope the truth of the matter will convince you. Here are some great reasons to NEVER smoke pot in your life:
It is illegal. If you get caught smoking pot, you could face jail time, ruin your career, have a criminal record, and so much more. Police are great at catching people smoking pot during routine traffic stops, and so forth. Is that little joint worth ruining your whole life, career, and more? It’s sad but many people have destroyed families and careers over this drug. If you value a joint more than the word of God, then in fact, pot is your idol and has become your own false God.
It is unhealthy. Smoking pot is much more dangerous and cancerous than smoking cigarettes. Pot generally has no filter like cigarettes do, and is far more carcinogenic. That’s great news if you really want lung cancer, but if you don’t, avoid it. There is more than enough ample evidence and first-hand experiences to note the side effects and damage it causes.
It stinks. Pot leaves a terrible odor behind. Do you want that on your clothes, fingers, hair, etc.?
Its addictive. Any drug that is addictive should be avoided. Many people struggle with addictions, and I know people who are addicted to marijuana. If they don’t smoke a “joint,” they get very cranky until they do. Surprisingly, some suggest pot isn’t addictive. A quick search on google for the phrase “I’m addicted to pot” should bring up ample results and testimonies of real people struggling with this addiction. Furthermore, it would be “news” to many rehab centers to learn that pot isn’t addictive, considering they make a lot of money from some people to help them overcome it.
It can ruin your life. Pot can ruin your life in so many ways. Because you have to obtain it illegally, you must deal with drug dealers, gang members, etc. to even obtain it. These people are generally dangerous, and not the kind of people you should hang around. You can also ruin your career, form an addiction, ruin a marriage, embarrass your family, and so many things. Why do it?
It expensive. Good luck building wealth if you are a drug addict. Drugs certainly are NOT cheap, and pot is included. You will soon be surprised that most of your income will go to finance your drug habit.
Drug Tests. Most companies make you take drug tests for employment, and also sometimes randomly tests employees. Companies are getting more and more strict about this. Some people may say, “there are ways around drug tests.” My reply to that would be, “if you have to lie and scheme to pass a drug test, you already have some serious issues.”
It’s a Gateway Drug. I have witnessed many friends and even family go from smoking pot, to drinking, and then cocaine, and other serious and hard drugs. Pot is a known gateway drug which opens the doors and forces you to mingle with bad influences and leads to bolder experiments with even more deadly drugs. Just avoid it.
It Could Kill You. I had a friend who was seriously brain damaged by smoking pot. Some people have died from it. Why? I will explain below.
And those things above are just a tiny list of reasons you DON’T want to ever smoke pot. In fact, I had a friend in high school named David. He started smoking pot with his older brothers. He began doing it more and more frequently. I thought it was wrong, and hoped he would quit. One day I noticed he wasn’t in school for a few days. So I called him up on the phone.
As it turned out, he had been in the hospital, and was in serious medical trouble. It turned out that someone had “laced” the marijuana (pot) with some chemical, that caused him to pass out. He suffered several mental problems after this, losing most of his memory, and was never the same person. He never returned to my school, and had to have special care.
That is an HONEST true story that I witnessed first hand. Because pot is an illegal drug, it is grown and produced illegally. You never know what someone may have put in it, or what chemicals, pesticides, or whatever you may be smoking. You could inhale a dangerous chemical that could cause lasting brain damage.
I have also seen distant family members lose their jobs, go to jail, and so many other things. All because they were so “addicted” or just had to smoke grass.
Commonly Used Excuses On Why Some Say Smoking Pot Isn’t a Sin

Some people claim smoking pot is okay. They say it isn’t a sin, or that it is normal to do. Even worse, some people actually try to convince people it is healthy (oh dear!).  I would like to show you why these arguments are absolutely ridiculous and absurd.
The Bible says God gave us all herbs for us to use. Some people point to a verse in Genesis in which God says he gave us all the “herbs” to use. This is absurd and based on faulty logic. First, he says we can “eat” them, not smoke them. Second, if you really think smoking pot is okay because of that verse, then I guess you also eat sticker/thorn bushes, poison ivy, cocaine, cyanide, poison berries, and any other ridiculous example you can imagine. Bottom line, there is no scriptural basis for smoking pot at all. Anyone who says otherwise is seriously diluting and twisting scriptures, and their faulty logic is painfully obvious. Lastly, God actually curses the Earth after the sin of Adam and Eve.
The Bible says whatever we do, we should glorify God–That is also an absurd excuse. So can we now kill people to glorify God? Can I cheat on my wife to glorify God? Can I lie, steal, and cheat to glorify God? Absurd. Obviously God wants us to be sober-minded and holy–not having a high all day and fighting drug addictions.
We are Under a New Covenant in Christ–This lame excuse is used by many liberal Christians as a license to sin. Christ came to fulfill the law, and actually made it HARDER for us, for now we are bound by a loving grace. The Old Testament says don’t commit adultery. Jesus says don’t look at another woman with lust. Do you think that is easier? So if you think Jesus hung on a cross bleeding so you can get high with your friends, think again. You are seriously mistaken. If you use that excuse, then I guess we can say that for anything. I can say, I am not under “law” , therefore, I can go kill someone now.
Smoking Pot Relaxes Me–Getting a massage relaxes me. So does watching a good movie, reading  a book, taking a hot shower, eating a good meal, and a whole slew of activities that are LEGAL, and HEALTHY. So why smoke pot? Are you that uncreative that you can’t find a way to relax without breaking the law and risking your health, and possibly damning yourself to hellfire for eternity? I know it is hard to overcome peer pressure and addiction, but you MUST break the bondage of drugs. No Christian can persist in habitual sins or drugs if they truly have surrenderred their lives to Christ.
Smoking Pot Makes Me Laugh–Reading atheist’s arguments make me laugh. Watching a funny movie makes me laugh. Hearing a Bible joke makes me laugh. I certainly don’t have to puff on some dead grass to do it, do you?
Smoking Pot Makes Me Fit In–So will jumping off a bridge if that’s what your “crowd” is doing. But I don’t think you would do that. In fact, the Bible says we should be separate from this world. We are to be “IN” the world, but not “OF” the world. Smoking pot makes you “fit in” with a type of person or crowd that you should be avoiding in the first place. Simple as that.
Smoking Pot is Healthy—Yeah right. That not only contradicts loads of medical evidence, but I have witnessed countless times how destructive this drug is. It may seem harmless compared to meth or other hard drugs, but it is just as dangerous in the long run. If you think it will make you healthy, then keep puffing. You will find out the hard way, just like those who claim cigarettes aren’t unhealthy or dangerous. Lung cancer, memory loss/problems, stroke, and so many other things await you in due time. You can’t change the laws of physics, no matter how much you love drugs.
Smoking Pot Will Make Me Famous–Yes, it is true many famous celebrities, musicians, and so forth smoke pot. How do I know? Because we all usually hear about them going into rehab, or being busted by the cops for it. Is that your dream for your life? Being mocked on TMZ for being a druggie that got caught? Or struggling, getting a divorce, or any other problems that celebrities and others show us daily? Rapper “Nate Dogg” died at the young age of 41 from several strokes. Did smoking marijuana play a role? It is impossible to say with certainty, but he often rapped in his songs about getting high daily, and pot and cigarrette smoke is known to dramatically increase the risk for stroke. It hardens blood vessel walls and can cause other heart issues as well.
“You’re a Closed Minded Bigot Idiot”–Some may get upset about this article (probably if they are addicted to pot), and think I am being closed minded. Well by all means folks, let us all be open minded–but not so open minded that our brains fall out. There is zero good reason to smoke pot. If it makes me a bigot because I am not a “hippie” or a “liberal” then so be it. According to these people, God Himself is a bigot. So if God is a bigot, then I want to be a bigot too (according to your definition).
Smoking Pot is Legal in Some Countries (Even some states)–So is pornography, same-sex marriage, slavery, child slavery, sex slavery, and a whole slew of other terrible things. Does that make it right in the eyes of God? Of course not.
Smoking Pot is Legal for Medicine Purposes–Medicinal marijuana isn’t a very popular idea for good reason: Very little evidence suggests it helps do ANYTHING. For any claimed benefits, there are tons of other prescription medications that could help terminally ill patients take away the pain. So why smoke pot? No reason.
How to Stop Smoking Pot, or Get Help for an Addiction

Through the power of God you can do all things, and that includes kicking a bad habit. If you find that you are addicted to pot, you owe it to yourself, your family, and God to stop. Some people are able to stop “cold-turkey.” This is great, and if you only experimented or occasionally used pot, then you may be able to stop immediately.
If you find you are addicted, you should seek support from friends, family, and even a local church. If that isn’t good enough, then don’t neglect seeing a drug addiction rehab facility. There are so many ways to get help, and you can stop smoking pot. Pot addiction is very real, and it has devastated many people.
Another big important thing to stop smoking pot is to avoid people who try to get you to smoke pot. If a friend tries to get you to smoke pot, they are NOT your friend. Any person that tried to get me to do something dangerous to my health, and ILLEGAL is certainly no friend of mine.
Conclusion: The Bible Clearly Shows us Smoking Pot is a Sin. Common Sense and Evidence Confirm Why

Smoking pot is clearly against the will of God, and is a sinful behavior. God wants us to be healthy and happy. Pot does not fit into that equation in any way. God warns us to avoid the dangers of drugs and inappropriate behavior. Pot is an illegal, unhealthy, and dangerous drug. You should avoid marijuana at all costs, and treat it as if it is cyanide, meth, or any other dangerous drug.
Some people try to throw out excuses to say smoking marijuana isn’t a sin, or that it is healthy, or that it is okay. That is a flat out lie. Any person with common sense can look around and see how marijuana is ruining people’s lives daily. They get arrested, lose jobs, die, and so forth. You don’t break God’s laws as much as you’re broken on them. You can smoke dope thinking you’re going to get away with it, but I assure you that your body won’t last forever. Eventually your arteries are going to harden and plaque will break off causing a stroke or heart attack. Or perhaps you’ll get lung cancer, oral cancer, or another type of cancer. You can’t cheat the laws of God.
Be smart and don’t be a fool. Follow God’s will. Trust in Him. And if you have not yet accepted Christ in your heart, I’d urge you to do so. Today is the day of salvation. You can receive forgiveness of your sins right now by repenting and turning to Jesus Christ. God will forgive you of all of your sins if you repent and place your faith in Christ. Will you do that today?
Or maybe you are a Christian who has been smoking pot, and the Holy Spirit has been convicting you, and led you to this article. Will you repent, and re-affirm your devotion to Christ right now with a prayer? I pray that you do.

what a pile of insidious and manipulative lies!
there is verse in the scripture for ya, Timothy 4:1-5

I know that if you come back to this thread you will try to defend your stand.
I forgive you for trespassing my inheritance of Grace.

are you in a hurry?.. to do what?.. puff more vanity into the fully vain world? Better puff on the herb, as far as I am concerned,.. as it is what the Spirit explicitly tells me.

The herb: it is not the lusts of the flesh though, like a lascivious eye would be, though it soothes the flesh, unlike the aforementioned eye, which agitates. The herb: is for yarning of the human spirit in flesh, which desires for soothing of the soul and softening of the stony heart.
It is not like drunkenness, for the physical drunkenness is like to the spiritual one, whereas the spirit of pride in the inflated state of liberty physical/spiritual.

The herb might induce a state of disorientation resembling revelling drunkenness, yet a stoner always imposes brakes on oneself, 'circumcises himself in his heart' to a degree; whereas a drunk 'loosens' it.

[link to www.utopiasprings.com]

Substances harvested from cannabis plants could soon outshine conventional antibiotics in the escalating battle against drug-resistant bacteria. The compounds, called cannabinoids, appear to be unaffected by the mechanism that superbugs like MRSA use to evade existing antibiotics. Scientists from Italy and the United Kingdom, who published their research in the Journal of Natural Products last month, say that cannabis-based creams could also be developed to treat persistent skin infections.

Cannabis has long been known to have antibacterial properties and was studied in the 1950s as a treatment for tuberculosis and other diseases. But research into using cannabis as an antibiotic has been limited by poor knowledge of the plant's active ingredients and by the controversy surrounding its use as a recreational drug.

Now Giovanni Appendino of the Piemonte Orientale University, in Italy, and Simon Gibbons of the School of Pharmacy at the University of London, U.K., have revisited the antibiotic power of marijuana by systematically testing different cannabinoids' ability to kill MRSA.

MRSA, short for methicillin-resistant Staphylococcus aureus, is a bacterium that can cause difficult-to-treat infections since it does not respond to many antibiotics. Many healthy people carry S. aureus on their skin, but problems arise when multi-drug-resistant strains infect people with weak immune systems through an open wound. In the worst cases, the bug spreads throughout the body, causing a life-threatening infection.

I don't think it is a sin.