Gehoorzaamheid, rol van
"Niet ieder die tegen Mij zegt: Heere, Heere, zal binnengaan in het Koninkrijk der hemelen, maar wie de wil doet van Mijn Vader, Die in de hemelen is." Matt. 7:21.
"Strijd om binnen te gaan door de nauwe poort, want velen, zeg Ik u, zullen proberen binnen te gaan en het niet kunnen," Luk. 13:24.
"Als iemand Mijn woord in acht genomen heeft, zal hij beslist de dood niet zien tot in eeuwigheid." Joh. 8:51.
"Want dit weet u, dat geen enkele ontuchtpleger, onreine of hebzuchtige, die een afgodendienaar is, een erfdeel heeft in het Koninkrijk van Christus en van God. Laat niemand u misleiden met inhoudsloze woorden, want om deze dingen komt de toorn van God over de kinderen van de ongehoorzaamheid." Ef. 5:5, 6.
"Neem je in acht, houd je aan de leer en blijf dat doen; dan red je zowel jezelf als hen die naar je luisteren." 1 Tim. 4:16.
"Laten we dus alles op alles zetten om te kunnen binnengaan in die rust, en zo voorkomen dat ook maar iemand dit voorbeeld van ongehoorzaamheid volgt en te gronde gaat". Heb. 4:11.
"U ziet dus dat iemand rechtvaardig wordt verklaard om wat hij doet, en niet alleen om zijn geloof." Jak. 2:24;
Zie ook: Matt. 25:33–35; Joh. 8:31; 15:10; Hand. 24:15–16; Rom. 2:6, 7.
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The way of light, then, is as follows. If anyone desires to travel to the appointed place, he must be zealous in his works.
Barnabas (c. 70–130, E), 1.148.
He who keeps them will be glorified in the kingdom of God. However, he who chooses other things will be destroyed with his works.
Barnabas (c. 70–130, E), 1.149.
We are justified by our works, and not our words. Clement of Rome (c. 96, W), 1.13.
Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. Clement of Rome (c. 96, W), 1.11.
Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, will this be done? It will be done only by the following things: If our understanding is fixed by faith towards God. If we earnestly seek the things that are pleasing and acceptable to Him. If we do the things that are in harmony with His blameless will. And if we follow the way of truth, casting away from us all unrighteousness and iniquity. Clement of Rome (c. 96, W), 1.14.
. . . that He may both hear you, and perceive by your works that you are indeed the members of His Son. Ignatius (c. 105, E), 1.51.
Faith cannot do the works of unbelief, nor unbelief the works of faith. Ignatius (c. 105, E), 1.53.
The tree is made manifest by its fruit. So those who profess themselves to be Christians will be recognized by their conduct. . . . It is better for a man to be silent and be [a Christian], than to talk and not be one. Ignatius (c. 105, E), 1.55.
This, then, is our reward if we will confess Him by whom we have been saved. But in what way will we confess Him? We confess Him by doing what He says, not transgressing His commandments, and by honoring Him not only with our lips, but with all our heart and all our mind. . . . Let us, then, not only call Him Lord, for that will not save us. For He says, “Not everyone who says to Me, Lord, Lord, will be saved, but he that works righteousness.” For that reason, brethren, let us confess Him by our works, by loving one another. Second Clement (c. 150), 7.518.
Therefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we will obtain eternal life. Second Clement (c. 150), 7.519.
He will bestow on them the blessing which He has promised them, with much glory and joy, if only they will keep the commandments of God, which they have received in great faith. Hermas (c. 150, W), 2.10.
The first of them, who is clasping her hands, is called Faith. Through her, the elect of God are saved. . . . Self-restraint is the daughter of Faith. Whoever then follows Self-restraint will become happy in his life, because he will restrain himself from all evil works, believing that, if he restrains himself from all evil desire, he will inherit eternal life. Hermas (c. 150, W), 2.15.
And he said to me, “You will live if you keep my commandments, and walk in them; and whoever will hear and keep these commandments, will live to God.” Hermas (c. 150, W), 2.22.
Only those who fear the Lord and keep His commandments have life with God; but as for those who do not keep His commandments, there is no life in them. Hermas (c. 150, W), 2.25.
Life is the possession of all who keep the commandments of the Lord. Hermas (c. 150, W), 2.42.
We . . . hasten to confess our faith, persuaded and convinced as we are that those who have proved to God by their works that they followed Him, and loved to abide with Him where there is no sin to cause disturbance, can obtain these things. Justin Martyr (c. 160, E), 1.165.
If men by their works show themselves worthy of His design, they are deemed worthy of reigning in company with Him, being delivered from corruption and suffering. This is what we have received. . . . Those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. Justin Martyr (c. 160, E), 1.165.
Each man goes to everlasting punishment or salvation according to the value of his actions. Justin Martyr (c. 160, E), 1.166.
Let those who are not found living as He taught, be understood not to be Christians, even though they profess with the lips the teachings of Christ. For it is not those who make profession, but those who do the works, who will be saved. Justin Martyr (c. 160, E), 1.168.
The Son of God has promised again to deliver us and invest us with prepared garments—if we do His commandments. And He has undertaken to provide an eternal kingdom [for us]. Justin Martyr (c. 160, E), 1.257.
The matters of our religion lie in works, not in words. Justin Martyr (c. 160, E), 1.288.
He has set before you all these things, and shows you that, if you follow after evil, you will be condemned for your evil deeds. But, if you follow goodness, you will receive from Him abundant good, together with immortal life forever. Melito (c. 170, E), 8.754.
To those who by patient continuance in welldoing seek immortality, He will give life everlasting. Theophilus (c. 180, E), 2.93.
That, then, which man brought upon himself through carelessness and disobedience, God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For man drew death upon himself by disobeying. So, by obeying the will of God, he who wants to can procure for himself life everlasting. For God has given us a law and holy commandments. And everyone who keeps them can be saved. And, obtaining the resurrection, he can inherit incorruption. Theophilus (c. 180, E), 2.105.
To believe in Him is to do His will. Irenaeus (c. 180, E/W), 1.468.
The Lord did not abrogate the natural teachings of the Law, by which man is justified. For those who were justified by faith, and who pleased God, observed those teachings previous to the giving of the Law. Irenaeus (c. 180, E/W), 1.477.
We will give account to God not only of deeds (as slaves), but even of words and thoughts (as being those who have truly received the power of liberty). For under liberty, a man is more severely tested as to whether he will reverence, fear, and love the Lord. . . . God desires obedience, which renders [His worshippers] secure—rather than sacrifices and burnt- offerings, which avail men nothing towards righteousness.
Irenaeus (c. 180, E/W), 1.482.
Those who believe God and follow His word receive that salvation that flows from Him. On the other hand, those who depart from Him, and despise His teachings, and by their deeds bring dishonor on Him who made them . . . heap up against themselves most righteous judgment. Irenaeus (c. 180, E/W), 1.511.
With respect to obedience and doctrine, we are not all the sons of God. Rather, it is only those who truly believe in Him and do His will. Now, those who do not believe, and do not obey His will, are sons and angels of the devil. . . . Those who do not obey Him, being disinherited by Him, have ceased to be His sons. Irenaeus (c. 180, E/W), 1.525.
All of humanity stands in need of Jesus, so that we may not continue intractable and remain sinners to the end—and thus fall into condemnation. Clement of Alexandria (c. 195, E), 2.230.
To obey the Word, whom we call the Instructor, is to believe Him, going against him in nothing. Clement of Alexandria (c. 195, E), 2.350.
“Now the just will live by faith,” which is according to the covenant and the commandments. Clement of Alexandria (c. 195, E), 2.354.
It is the will of God that he who repents of his sins and is obedient to the commandments should be saved. Clement of Alexandria (c. 195, E), 2.363. Salvation is from a change due to obedience; it is not from nature. Clement of Alexandria (c. 195, E), 2.372.
To keep from wrong is the beginning of salvation. Clement of Alexandria (c. 195, E), 2.410.
He who does not believe God is cheated of his own hope. And he does not believe God, who does not do what God has commanded.
Clement of Alexandria (c. 195, E), 2.416.
He says, “Why do you call me Lord, Lord, and do not do the things that I say?” For “the people who love with their lips, but have their heart far away from the Lord” are another people. They trust in another god and have willingly sold themselves to another. But those who perform the commandments of the Lord, in every action “testify” by doing what He wishes, and consistently naming the Lord’s name. They testify by deed to Him in whom they trust. Clement of Alexandria (c. 195, E), 2.417.
Sinners are called enemies of God—enemies, that is, of the commandments that they do not obey. In contrast, those who obey become friends. The one group [of friends] are named so from their fellowship; the others from their estrangement, which is the result of free choice.
Clement of Alexandria (c. 195, E), 2.426.
When we hear, “Your faith has saved you,” we do not understand Him to say absolutely that those who have believed in any way whatever will be saved. For works must also follow. But it was to the Jews alone that He spoke this utterance. Those persons were Jews who kept the Law and lived blamelessly. All they lacked was faith in the Lord. No one, then, can be a believer and at the same time be licentious.
Clement of Alexandria (c. 195, E), 2.505.
It is well-pleasing to Him that we should be saved. And salvation is effected through both well-doing and knowledge.
Clement of Alexandria (c. 195, E), 2.508.
He who obtains the mastery in these struggles [against fleshly desires], and overthrows the tempter, . . . wins immortality. . . . The one who has obeyed the directions of the trainer wins the day. . . . We are born to obey the commandments, if we choose to be willing to be saved. Such is the nemesis, through which there is no escaping from God. Man’s duty, then, is obedience to God. For He has proclaimed salvation manifold by the commandments. Clement of Alexandria (c. 195, E), 2.528.
God ministers eternal salvation to those who cooperate for the attainment of knowledge and good conduct. Since what the commandments command are in our own power, along with the performance of them, the promise is accomplished. Clement of Alexandria (c. 195, E), 2.536.
Such is the reward of knowledge . . . abstinence from what is evil, activity in doing good, by which salvation is acquired.
Clement of Alexandria (c. 195, E), 2.543.
Whoever obtains this and distinguishes himself in good works will gain the prize of everlasting life. . . . Others, attaching slight importance to the works that tend to salvation, do not make the necessary preparation for attaining to the objects of their hope.
Clement of Alexandria (c. 195, E), 2.591.
Salvation does not depend on external things—whether they are many or few, small or great, illustrious or obscure, esteemed or not esteemed. Rather, it depends on the virtue of the soul—on faith, hope, love, brotherliness, knowledge, meekness, humility, and truth, the reward for which is salvation. Clement of Alexandria (c. 195, E), 2.596.
That surrounding circle of angels do not cease to say, “Holy, holy, holy.” In like manner, therefore, we, too, are candidates for angelhood—if we succeed in deserving it. So we must begin even here on earth to learn by heart that melody. Tertullian (c. 198, W), 3.682.
It is for this reason that [the Gnostics] neither regard works as necessary for themselves, nor do they observe any of the calls of duty, eluding even the necessity of martyrdom on any pretense that may suit their pleasure. Tertullian (c. 200, W), 3.517.
This shows that transgressions are blotted out and that reconciliation is made for sins. But who are the ones who have reconciliation made for their sins—except those who believe on His name and propitiate His countenance by good works? Hippolytus (c. 205, W), 5.181.
It is to His saints who fear Him—and to them alone—that He reveals himself. For if anyone seems to be living now in the church and yet does not have the fear of God, his companionship with the saints will avail him nothing. “Your words were heard.” See how much the piety of a righteous man avails! For to him alone (as to one worthy) things are revealed that are not yet to be manifested in the world. Hippolytus (c. 205, W), 5.190.
Who are they who are chosen, but those who believe the word of truth? For they are to be made white thereby, to cast off the filth of sin, and to put on the heavenly, pure, and glorious Holy Spirit. In this manner, when the Bridegroom comes, they may go in straightaway with Him.
Hippolytus (c. 205, W), 5.191.
You will resemble Him—provided you obey His solemn injunctions and become a faithful follower of Him who is good.
Hippolytus (c. 225, W), 5.153.
The apostolic teaching is that the soul, . . . after its departure from the world, will be recompensed according to its deserts. It is destined to obtain either an inheritance of eternal life and blessedness (if its actions will have procured this for it) or to be delivered up to eternal fire and punishments— if the guilt of its crimes will have brought it down to this. Origen (c. 225, E, ), 4.240.
The Son of God, . . . taking the form of a servant, was made obedient unto death so that He might teach obedience to those who could not obtain salvation other than by obedience. Origen (c. 225, E), 4.343.
We might interpret the saying [of Jesus] as follows: “If anyone who has grasped what salvation really is, and wishes to procure the salvation of his own life, let him do this: Bid farewell to this life, deny himself, take up his own cross, follow me, and lose his own life to the world.” . . . If, then, we wish our life to be saved, let us lose it to the world. Let us be as one of those who have been crucified with Christ . . . so that we may gain our end —even the salvation of our lives. For such salvation begins from the time when we lose our life for the sake of the Word. . . . Therefore, let each one lose his own sinning life, that having lost that which is sinful, he may receive that which is saved by right actions. Origen (c. 245, E), 9.465.
The conclusion of the parable, however, is adapted also to the simpler. For all of us who have obtained the forgiveness of our own sins, but have not forgiven our brethren, are taught at once that we will suffer the lot of the servant who was forgiven, but did not forgive his fellow servant.
Origen (c. 245, E), 9.504.
It is those who not only believe, but also enter upon the life that Jesus taught. This life elevates everyone who lives according to the commandments of Jesus. It elevates them to friendship with God and communion with Him. Origen (c. 248, E), 4.475.
We do not teach concerning the unrighteous man that it is sufficient for him to humble himself on account of his wickedness. Rather, God will accept him only if—after passing condemnation upon himself for his past conduct—he walks humbly on account of it and in a righteous manner for his remaining days. Origen (c. 248, E), 4.489.
We entertain the hope that by a virtuous life, and by acting agreeably to reason in all things, we may rise to a likeness with all these persons.
Origen (c. 248, E), 4.509.
It is the Son alone who leads to God those who are striving to come near to God—by the purity of their thoughts, words, and deeds.
Origen (c. 248, E), 4.641.
Our bodies are the temples of God. If anyone by lust or sin defiles the temple of God, he will himself be destroyed for acting impiously towards the true temple. Origen (c. 248, E), 4.646.
Whoever was willing to follow Him and to be His disciple would obtain the reward of being able to see the Father. Novatian (c. 235, W), 5.639.
Place, occasion, and person are now given to you; but only if you believe. . . . Bring yourself into obedience; go to Christ and place your neck under Him. Commodianus (c. 240, W), 4.209.
If you wish to live, surrender yourselves to the second law. . . . Turn yourselves to Christ, and you will be co-workers with God.
Commodianus (c. 240, W), 4.210.
I designate you as barren Christians. In the Word of the Lord, the fig tree without fruit was cursed. And immediately it withered away. You do no works! You prepare no gift for the treasury! And yet you vainly think you will deserve well of the Lord! Commodianus (c. 240, W), 4.213.
Why, then, has the law itself gone forth with so much pains? You abuse the commandments of the Lord and yet you call yourself His sons. . . . The Almighty seeks the meek to be his sons, those who are upright with a good heart—those who are devoted to the divine law.
Commodianus (c. 240, W), 4.214.
Abraham believed in God and it was accounted to him as righteousness. Assuredly, then, whoever believes in God and lives in faith is found righteous and is already blessed in faithful Abraham. Cyprian (c. 250, W), 5.359.
How can a man say that he believes in Christ, if he does not do what Christ commanded him to do? From where will he attain the reward of faith, if he will not keep the faith of the commandment? . . . He will make no advancement in his walk toward salvation, for he does not keep the truth of the way of salvation. Cyprian (c. 250, W), 5.422.
To prophesy, to cast out devils, and to do great acts upon the earth—these are all certainly a sublime and an admirable thing. However, one does not attain the kingdom of heaven even though he is found in all these things, unless he walks in the observance of the right and just way.
Cyprian (c. 250, W), 5.426.
“Depart from me, you workers of iniquity.” There is need of righteousness, that one may deserve well of God the Judge. We must obey His teachings and warnings, so that our merits may receive their reward. Cyprian (c. 250, W), 5.426.
He that is freed owes obedience to his deliverer. Cyprian (c. 250, W), 5.432.
By enduring suffering and by going forward to Christ by the narrow way that Christ trod, we may receive the reward of His life.
Cyprian (c. 250, W), 5.472.
He who has not been merciful will not be able to deserve the mercy of the Lord. Cyprian (c. 250, W), 5.477.
When the servant does not do what is commanded, the Lord will do what he threatens. . . . “I was hungry and you gave me nothing to eat. I was thirsty, and you gave me nothing to drink. . . . And these will go away into everlasting burning.” Cyprian (c. 250, W), 5.483.
He follows Christ who stands in His commandments, who walks in the way of His teaching, who follows His footsteps and His ways, who imitates that which Christ both did and taught. . . . To put on the name of Christ, and yet not to go in the way of Christ—what else is this but a mockery of the divine name! It is a desertion of the way of salvation. For He Himself teaches and says that the persons who keep His commandments will come into life. Cyprian (c. 250, W), 5.494.
“But if the wicked man will turn from all his sins that he has committed, and will do righteousness, he will live in eternal life and will not die in his wickedness.” For the sins that he has committed will be abolished from memory by the good deeds that follow.
Treatise against Novatian (c. 255, W), 5.661.
“Unless you repent, you will all likewise perish.” Let us then arouse ourselves as much as we can, beloved brethren. Breaking away from the slumber of laziness and security, let us be watchful for the observance of the Lord’s commandments.
Treatise against Novatian (c. 255, W), 5.662.
To serve God is nothing else than to maintain and preserve justice by good works. Lactantius (c. 304–313, W), 7.77.
Labors that are endured and overcome all the way up until death, cannot fail to obtain a reward. . . . And this reward can be nothing else but immortality. Lactantius (c. 304–313, W), 7.79.
The spirit must earn immortality by works of righteousness. Lactantius (c. 304–313, W), 7.127.
By walking in the way of righteousness and following his Teacher, man can attain to eternal life. Lactantius (c. 304–313, W), 7.128.
He who follows truth and righteousness will enjoy perpetual light, having received the reward of immortality. But he who prefers vices to virtues and falsehood to truth (being enticed by that evil guide) must be carried to the setting of the sun and to darkness. . . . The heavenly way is described as being difficult and hilly. It is also rough with dreadful thorns, entangled with stones jutting out. As a result, everyone must walk with the greatest labor and wearing of the feet, and with great precautions against falling. Lactantius (c. 304–313, W), 7.165.
We must be on the watch, must post guards, must undertake military expeditions, must shed our blood to the uttermost. In short, we must patiently submit to all things that are unpleasant and grievous. We should do this all the more readily because God our Commander has appointed for us eternal rewards for our labors. . . . Assuredly, no labor should be refused by us. For by it, that is gained which cannot be lost.
Lactantius (c. 304–313, W), 7.166.
God calls man to life only through virtue and labor. But the other one calls us to death by delights and pleasures. Lactantius (c. 304–313, W), 7.189.
Man cannot attain to immortality by a delicate and easy course of life. Rather, he can arrive at that unspeakable reward of eternal life with only the utmost difficulty and great labors. Lactantius (c. 304–313, W), 7.200.
Why, then, did God make man frail and mortal? . . . He did so in order that He might set before man virtue—that is, the endurance of evils and labors by which man might be able to gain the reward of immortality. For man consists of two parts, body and soul. . . . And two lives have been assigned to man. The one is temporal, which is appointed for the body. The other is everlasting, and it belongs to the soul. We receive the first life at our birth. We attain to the latter by striving, so that immortality might not exist to man without any difficulty. . . . For this reason, He has given us this present life: that we may either lose that true and eternal life by our vices, or win it by virtue. Lactantius (c. 304–313, W), 7.200.
We worship Him for this end: that we may receive immortality as the reward of our labors. For the worship of God consists of the greatest labors. Lactantius (c. 304–313, W), 7.203.
Those who have known God will be judged. Their deeds—that is, their evil works—will be compared and weighed against their good ones. So that if those that are good and just are more numerous and more weighty, they will be given to a life of blessedness. But if the evil ones exceed the good ones, they will be condemned to punishment. Lactantius (c. 304–313, W), 7.216.
Persons cannot be partakers of this heavenly and eternal reward if they have polluted their consciences by acts of violence, fraud, robbery, and dishonesty. By their ungodly actions and by the injuries they have inflicted upon others, they have branded themselves with indelible stains. Lactantius (c. 304–313, W), 7.279.
Many are still perishing—those who have not chosen to devote themselves to works of righteousness. For only those who have received Him . . . “have obtained power to become the sons of God.” Disputation of Archelaus and Manes (c. 320, E), 6.201.
If we consider that man is justified without the works of the Law, and if Abraham was counted righteous, how much more will those persons obtain righteousness who have fulfilled the law that contains the things that are expedient for men. Disputation of Archelaus and Manes (c. 320, E), 6.201.
If there is to be no judgment, then the keeping of God’s commandments will be to no purpose. If that is the case, there is no reason for abstinence. Rather, we can say, “Let us eat and drink, for tomorrow we will die.” Disputation of Archelaus and Manes (c. 320, E), 6.225.
If anyone follows unrighteousness and does those things that are contrary to the will of God—such a person will be considered by God the same as the disobedient unbeliever. Apostolic Constitutions (compiled c. 390, E), 7.391.