An Alphabetical Analysis
Volume 6 - Doctrinal Truth - Page 72 of 270
crucifixion of the old man, like the association with the death and
resurrection of Christ, is by 'reckoning':
'Reckon ye also yourselves to be dead indeed unto sin, but alive unto
God through Jesus Christ our Lord' (Rom. 6:11).
The following exhibits the essence of the apostle's teaching.
'I ... am dead to Law ... I am (have been) crucified with Christ' (Gal.
'We ... are dead to Sin ... our old man was crucified with Him' (Rom.
'That I might live unto God ... I live: yet not I' (Gal. 2:19,20).
'Reckon ye also yourselves to be dead indeed unto sin, but alive unto
God in (en) Jesus Christ' (Rom. 6:11).
Damnation.  In one passage, the word so translated is
the Greek apoleia, 'destruction' (2 Pet. 2:3), in all other references in the
New Testament  it is the translation of either krima or krisis, while the
verb, 'to damn' is either katakrino (Mark 16:16; Rom. 14:23) or krino (2
Thess. 2:12).  In the word condemnation, the syllable damn changes to demn
but it is the same in meaning.  In usage, however, to damn is much more
severe than to condemn.  A person could hardly be 'damned' for stealing a
loaf of bread, but he could be 'condemned' to pay a fine.  Krino is
translated 'judge' eighty -seven times; krisis is translated 'judgment' forty
-one times; katakrima, 'condemnation', three times; katakrino, 'condemn',
seventeen times; katakrisis, 'condemnation' once.
Krino, means basically, to separate, distinguish or choose.  It should
never be translated 'condemn', for that means that one has come to a
conclusion before the case has been heard.  The addition of kata in katakrino
and katakrisis suggests that the case has gone against the person and so is
rightly translated, 'condemn'.  In the majority of cases, the use of the word
'damnation' should be avoided, it is too awful a word for many of the
contexts in which it appears.  Modern usage associates eternal punishment
with the term, but this is by no means a necessary implication.  The
translation, 'He that doubteth is damned if he eat' (Rom. 14:23) is quite
unjustified.  'He that discerneth or putteth a difference between meats is
condemned, because he eateth not of faith' is better and Moffatt's version
even better still, 'If anyone doubts about eating and then eats, that
condemns him at once; it was not faith that induced him to eat, and any
action not based on faith is a sin'.  We shall not lose, but rather gain, if
the passages which contain the words 'damn' or 'damnation', were all made to
read 'judge', 'judgment' or 'condemn', leaving the ultimate issues to God,
the Judge of all.  The R.V. omits Matthew 23:14 and reads 'condemnation'
in Mark 12:40 and Luke 20:47.  The same is true of Romans 3:8 and 1 Timothy
5:12.  In Romans 13:2 and 1 Corinthians 11:29 the word is changed to
'judgment'.  Lack of discrimination in the observance of the Lord's Supper,
could and did bring judgment that sometimes resulted in actual death (1 Cor.
11:30), but to use damnation of an erring believer is to use a word that
conveys more than can be legitimately intended.
Darkness.  The Scriptures contain a series of antitheses under which all the
doctrinal and dispensational teaching is ranged.  Good and evil; life and
death; truth and lie; flesh and spirit; law and grace; faith and works; and
darkness and light, to instance those that come readily to the mind.