Grace Series: It Has Appeared to All

Posted on August 24, 2015 by Bryan Hodge

“For the grace of God that brings salvation has appeared to all men, teaching us…” (Titus 2:11-12).

The phrase, “the grace of God” refers to the system of grace which is found in the New Testament.  The message of the New Testament is “the word of His grace” (Acts 20:32), “the word of the truth of the gospel… the grace of God in truth” (Colossians 1:5-6).  This messages of grace had been preached throughout the world in Paul’s day (Titus 2:11 cf. Colossians 1:5-6; 1:23; Romans 1:8; 10:18; 16:25-26).

God’s desire is for all to be saved (1 Timothy 2:4; 2 Peter 3:9; Ezekiel 18:32; 33:11).  It is for this reason, God sent this message into all of the world (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47 cf. Acts 1:8).  He has no desire that we be lost.

His grace appeared to all (Titus 2:11); yet, not all will be saved (Luke 13:23-24; cf. Matthew 7:13-14).  Man, today, accesses this grace through Christ and the system of faith (Romans 5:1-2).

“Teaching us that denying ungodliness and worldly lusts” (Titus 2:12a).

The New Testament  message teaches us how we ought not to live.  (1) We are not to be ungodly.  The word literally means “not well devout.”  We are not to lack devotion to God.  (2) We are not to live a life which is guided by worldly lusts.  There are desires from which we should flee (2 Timothy 2:22; 1 Timothy 6:10-11; 1 Corinthians 6:18; 10:14 cf. Colossians 3:5).

“We should live soberly, righteously, and godly in the present age” (Titus 2:12b).

The New Testament messages teaches us how we ought to live.  (1) We are to live soberly.  The word has to do with being of sound mind and thinking rationally.  We are to be thoughtful.  We are to be thinkers, testing all by the word of God (Acts 17:11; 1 Thessalonians 5:21).  (2) We are to live righteously.  We are to strive to conduct ourselves properly according to God’s word (cf. Psalm 119:172; Romans 1:17; 1 John 3:7).  (3) We are to be godly.  The word means to be “well devout.”  Vine’s says that, “it denotes that piety which, characterized by a Godward attitude, does that which is pleasing to Him.”  Our lives are to be devoted to God.

“Looking for that blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Titus 2:13).

The New Testament teaches us to live in anticipation of Jesus’ return, and to aspire to be right with Him on that day.  Some go through life thinking of little but the here and now.  The Christian should live knowing that there is more to life than the here and now.  There is a hereafter.

“What a day that will be when my Jesus I shall see / and I look upon His face The one who saved my by His grace / When He takes me by the hand and leads me through the promised land / What a day, glorious day, that will be” (Jim Hill, What A Day That Will Be).

Note Jesus is called “God” in this passage.  Wayne Jackson writes, “In this passage the terms ‘God’ and ‘Savior’ both refer to Christ.  There is a rule in Greek grammar, known as the Granville Sharp Rule, which suggests that when a solitary definite article (rendered ‘the’ in our English text) precedes compound nouns which are joined by ‘and’ – in this case ‘God’ and ‘Savior’ the latter noun refers to the same person as the first noun” (Jackson, Notes From the Margin of My Bible, Vol. 2, p. 137).

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Holy Spirit: In Prayer (Part 2)

Posted on August 19, 2015 by Bryan Hodge

“We know that the whole creation groans and labors with birth pangs together until now.  Not only that, we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves…”  (Romans 8:22-23).

There are three common views about “the whole creation.”  (1) Some believe that it refers to all of creation including animals and plants.  Wayne Jackson commented, “Paul, in these passages, has personified the creation.  He has figuratively ascribed emotions to material creation” (Jackson, Notes From The Margin of My Bible, Vol. 2, p. 66).  Such personification is found elsewhere in scripture (e.g. Psalm 96:12; 98:8; 114; Isaiah 35:1; 55:12; Ezekiel 31:15).  (2) Some believe that it refers to all of humanity (cf. Mark 16:15).  (3) Some believe that it refers to the church.  Jesus “create(d) in Himself one new man from the two” (Ephesians 2:15).  “We are His workmanship, created in Christ Jesus…” (Ephesians 2:10).  “If anyone is in Christ, he is a new creation” (2 Corinthians  5:17). (4) Some think that the reference is to gentiles  Christians (Cf. Colossians 1:23).

There are three common views as to the identity of “we ourselves.”  (1) Some understand this to refer to humanity.  This does not seem to be correct, because this is speaking of those who “have the firstfruits of the Spirit.”  (2) Some believe that this refers to Christians.  The term “firstfruit(s)” is used early converts (e.g. Romans 16:5 cf. 1:13; 1 Corinthians 16:15; James 1:18).  (3) Some believe that the reference is to the apostles.  They were the first to receive the Holy Spirit (Acts 1:8 cf. 2:4) and through their hands others were miraculously endowed (Acts 8:14-18; 19:6; Romans 1:11; 1 Corinthians 1:4-7 cf. 2 Corinthians 12:12-13; Galatians 3:2, 5; 2 Timothy 1:6). (4) Some think that the reference is to Jewish Christians. They were the first Christians.

Regardless of the view, the basic point is the same: There is suffering in this life.  Moreover, the context tells us that Christians are not exempt (Romans 8:18, 36).

“…eagerly waiting for the adoption, the redemption of our body.  For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees?  But if we hope for what we do not see, we eagerly wait for it with perseverance” (Romans 8:23b-25).

How can we endure the sufferings and hardships of life?  First, we have hope for something better.  Paul said, “I consider the sufferings of this present time… not worthy to be compared with the glory that shall be revealed in us” (Romans 8:18).  We wait for adoption (Romans 8:23), literally “a standing as sons.”  T. Pierce Brown has written that the original word (huiothesia),  “Never refers, as far as we can tell, to coming into the family… It always refers to the standing or position of a son who has the rights and privileges (of such)” (article: Born or Adopted?”).  Vine’s commented, “God does not ‘adopt’ believers as children; they are begotten…”  There is a sense in which we have been given sonship (Romans 8:14-17).  But, we have not been taken home yet.  We have not yet received the full benefits of sonship.

Likewise, there is a sense in which we are currently the bride of Christ (Ephesians 5).  However, we are currently betrothed (2 Corinthians 11:2).  The marriage is to come (Revelation 19:7).  We do not currently dwell with Him (John 14:1-3).

Likewise, there is a sense in which we now have eternal life (1 John 5:13).  However, we now have it in promise and not in reality or actual realization (1 John 2:24-25; Titus 1:2).

We wait for the redemption of the body.  That is, “deliverance of the body from frailty and morality” (Deaver, Romans, God’s Plan for Man’s Righteousness, p. 285) cf. Philippians 3:20-21.

The hope of what is to come is spiritual armor in this difficult world (1 Thessalonians 5:8).  It helps us endure.

“Likewise, the Spirit also helps in our weaknesses.  For we do not know what we should pray for as we ought, but the Spirit Himself (or, itself – KJV) makes intercession for us with groanings which cannot be uttered.  Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God” (Romans 8:26-27).

How can we endure the sufferings and hardships of life?  Second, we can pray and God knows what we wish to say even when we have trouble putting such into words.

Man has groanings.  The groanings are man’s and not the Holy Spirit’s (Romans 8:22-23, 26 cf. 2 Corinthians 5:2; Exodus 2:23-24).  R.L. Whiteside remarked, “Every man who is devoted to the Lord finds times when deep down in his heart there are vague desires and longings, and a sense of need, that he is unable to put in words.  These are groanings that cannot be uttered” (Guy Woods, Questions and Answers, Vol. 1, pp. 72-73). Howard Winters has written, “There are longings, gratitudes, and needs in the human heart that cannot be adequately expressed in words. Yet we strongly desire to express them to God – we want Him to know our deepest yearnings and devotions” (Winters, The Work of the Holy Spirit, p. 153).

God understands our groanings.  We have help.  (1) The Spirit helps in our weaknesses.  (a) Most take this to be the Holy Spirit.  Lynn Blair commented, “It is important to note that Christ alone mediates for us (1 Timothy 2:5).  However, since it is entirely permissible and even desirable for one man to intercede (pray for) another (1 Timothy 2:1; James 5:6; 1 John 5:15, et. al.), we should not be surprised to learn that the Holy Spirit intercedes for us” (Blair, Studies in Romans, Annual Denton Lectures, p. 170).  It is important to understand that this is the Holy Spirit doing something for us (helping us with prayer) and not directly to us (directly influencing the human heart).  (b) A few have understood this to be referring to the human spirit.  Foy Wallace Jr. has written, “It was suggested to me years ago by R.L. Whiteside that the Spirit in Romans 8:26-27 refers to the human spirit and not to the Holy Spirit, and the meaning of the text, is that our own spirit groans or yearns in intercession to God for that which cannot be uttered, or put into words” (Wallace, The Mission and Medium of The Holy Spirit, pp. 68-69).  The human spirit reveals man to God (Proverbs 20:7; 1 Corinthians 2:11).  (2) There is one who searches the heart.  (a) Many believe that this refers to God (cf. 1 Samuel 16:7; Psalm 94:11; Acts 15:8; Hebrews 4:13).  Roy Deaver has written, “God knows the mind of the Spirit.  And God responds to the Spirit’s intercession in our behalf” (Deaver, Romans, God’s Plan For Man’s Righteousness, p. 292).  (b) Others believe this refers to Jesus (Revelation 2:28 cf. 2:8).  He intercedes for us according to the will of God (Romans  8:27 cf. 8:34).  Note: “He” in verse 27 is masculine and this does not refer to the Spirit.

Regardless of the view, the basic point is the same: He knows what we feel.  He receives our groanings.  He knows our needs (cf. Matthew 6:8).  He cares.  He understands even when we have trouble wording our prayers.

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Grace Series: In Christ

Posted on August 17, 2015 by Bryan Hodge

“Who has saved us and called us with a holy calling not according to our own works, but according to His own purpose and grace which was given to us in Christ Jesus before time began” (2 Timothy 1:9).

The “who” is God (2 Timothy 1:9 cf. 1:8). God saved Paul and Timothy (2 Timothy 1:9 cf. 1 Timothy 1:15; Acts 22:16).  Moreover, He called them with a holy calling.  Does this refer to their being called by the gospel to salvation and glory (cf. 2 Thessalonians 2:13-14)?  Or, does this refer to their receiving a special call to preach (cf. Acts 16:10)?  Ultimately it does not matter.  The point is that salvation and their calling were from the grace of God.

Salvation is not according to (kata, literally “down from”) our own works (cf. Ephesians 2:8-9; 2 Timothy 1:9; Titus 3:4-5).  Man is not the basis or source of salvation. Man’s good works cannot overcome or erase his sin problem.  Gary Workman has written, “Many New Testament passages say that God does not save us ‘according to’ our works or ‘by’ works, yet a number of passages in the New Testament affirm that on judgment day God or Jesus will render unto every person ‘according to’ his deeds or work (Matthew 16:27; Romans 2:6; 1 Peter 1:17; Revelation 2:23 cf. 22:12).  How can these statements be harmonized?  It is clear that no amount of good works can save a person, but it is equally clear that the absence of good works can cause one to lose his salvation (Colossians 1:23; Romans 11:22) and that degrees of reward and punishment will be rendered according to one’s deeds (1 Corinthians 3:8, 12-15; Matthew 10:15; 11:24; Luke 12:47-48)” (Spiritual Sword Lectures, God’s Amazing Grace, pp. 390-391).

Salvation is according to (kata, literally “down from”) God.  It is according to His purpose.  His purpose to save man existed before creation (cf. Ephesians 3:8-11; 1 Corinthians 2:7; 1 Peter 1:10-11; 1:18-20).  It is according to His grace that salvation is available. He provided (Genesis 22:8,14). His grace is located “in Christ” (cf. Ephesians 1:3, 7, 11; 2 Timothy 1:9; 2:1; 1 John 5:11).  Man, today,  begins to access this grace by being baptized into Christ (cf. Romans 6:3-4; Galatians 3:26-29).

“O the love that drew salvation’s plan! O the grace that bro’t it down to man!  O the mighty gulf that God did span at Calvary!”  (Song: Years I Spent in Vanity by William R. Newell).

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Grace Series: Salvation, The Gift of God (Grace through Faith)

Posted on August 13, 2015 by Bryan Hodge

“For by grace you have been saved through faith, and that not of yourselves” (Ephesians 2:8a).

The word “for” (gar) points backwards.  The gentiles, before salvation, were dead in trespasses and sins [Ephesians 2:1 (“you” refers to the gentiles.  See – Ephesians 2:11-13, 19)].  The Israelites were no better.  They were children of wrath, just as others (Ephesians 2:3).

God had mercy on man, because of the great love He had for man (Ephesians 2:4-5 cf. John 3:16; Romans 5:8).  The word translated “mercy” (eleos) in Ephesians 2:4 means: “kindness or goodwill toward the miserable and afflicted, joined with the desire to relieve them (Thayer); “the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it” (Vine’s).

It was by grace that these Christians in Ephesus had been saved.  The original language is interesting.  Wayne Jackson commented on the Greek “‘Been saved’ is passive voice… The passive voice reflects the fact that the saving is of God; we merely submit to his plan.  The perfect tense suggests that we were saved (at the time of our resurrection) and so we now stand (the result) in a saved condition… the verb ‘have’ in this passage is a present tense form.  When the perfect is combined with the present it suggests the thought of ‘you were and still are being saved'” (Jackson, Treasures From the Greek New Testament, p. 57).  A Christian may view salvation as in the past (Ephesian 2:8; 2 Timothy 1:9; Titus 2:4-5), and in the present (1 Corinthians 1:18; 15:1-2; Hebrews 7:25; Philippians 2:12), and as in the future (Romans 13:11; 1 Corinthians 5:5; 2 Timothy 4:18; 1 Peter 1:9).  Salvation is given when one is baptized into Christ.  It is maintained by continuing to walk in the light.  It is fully realized with all of its benefits in the hereafter.

The basis of salvation is God’s grace.  The word “grace” (charis) has a wide variety of meanings depending on the contextual usage.  The following definitions seem appropriate to the context: “gracious care or help, goodwill” (B-A-G); “goodwill, loving kindness, used of a master toward his inferiors or servants, and so especially of God toward man” (Thayer); “a beneficial opportunity, a charitable act, generous gift” (Perschbacher); “the friendly disposition from which the kindly act proceeds” (Vine’s).  The word grace is commonly described as “unmerited favor.”

What is the antecedent to the pronoun “that”?  (1) Some suggest that it is “faith.”  Some of these even suggest that faith is directly infused into man by God.  These are some serious problems with this view.  First, “that” is neuter gender and “faith” is feminine gender.  The pronoun and its antecedent must agree in gender and number (Summers, Essentials of new Testament Greek, p. 43).  Moreover, faith “comes by hearing , and hearing by the word of God” (Romans 10:17 cf. Luke 8:11-15; John 5:45-47; 17:20; 20:30-31; Acts 17:11-12; 18:8; Ephesians 1:13-14; 2 Thessalonians 1:10).  Various passages indicate that one can hear and obey before receiving the Holy Spirit (Acts 8:4-5, 12, 14-17; 19:1-6).  (2) Some have suggested that it is “grace.”  However, again there is a gender agreement problem.  “That” is neuter gender and “grace” is feminine gender.  (3) The reference is to salvation.  A.T. Robinson commented that the reference is “not to pistis (faith – B.H.) or charis (grace – B.H.)… but to the act of being saved by grace conditioned on faith on our part” (Word Pictures in the New Testament).  Marvin Vincent commented, “that” refers “not to faith, but to salvation” (Word Studies).  Roy Deaver commented, “The neuter ‘this’ (Greek tauto) can (and does here) refer to the total subject, rather than a single word.  The subject under consideration here is: Salvation…” (Spiritual Sword Lectures,  God’s Amazing Grace, p. 428).

The point is this: Salvation is not of (ek, literally “out of”) self.  The basis of salvation is God, not man.  Salvation does not originate with man.  It originates with God.  Is salvation 50% God and 50% man?  Is salvation 90% God and 10% man?  If we are discussing the basis or source  of salvation, and not conditional requirements for salvation, then the answer is: it is 100% due to God’s grace that man can be saved!

However, God requires that man accept this salvation by faith.  The condition for salvation is not “grace only” or “faith only.”  It is “grace through faith.”  The question is not: Does faith save?  The question is: When does faith save?  Faith saves when it leads one to comply with the specific conditions(s) stated for such (cf. Hebrews 11:6-7, 28-29).

“It is the gift of God, not of works lest anyone should boast” (Ephesians 2:8b-9).

The basis or source of salvation is God.  Salvation is the gift of God to mankind.  It should be understood that gifts can be offered on conditions.  The Promised land was a gift (Joshua 1:2; 6:2).  However, it was offered on conditions (Joshua 6:2-5).  It was received on obedient faith (Hebrews 11:30).  Likewise, salvation is a gift that must be accepted by faith (Ephesians 2:8 cf. Acts 2:36-38).

The basis or source of salvation is not man.  It is “not of (ek, literally “out of”) yourselves” (Ephesians 2:8).  It is “not of (ek, literally “out of”) works” which we have done (Ephesians 2:9).  Man’s works, apart from God’s grace, left him dead in sin (Ephesians 2:1).  Man has nothing, personally, to boast about when it comes to his salvation [Ephesians 2:9 cf. Romans 4:1-8 (remember that “works” is used in Romans 4 of perfect flawless works which does not need the forgiveness of sin or the grace of God)].  It is very humbling.  It is only by the grace of god any of us can have the hope of heaven.

It is important that we keep in mind that this is speaking of man’s works as the basis or source of salvation.  This is not speaking of conditions for salvation.  There are conditional works for salvation (e.g. John 6:27-29; Romans 6:17-18; Philippians 2:12; 2 Thessalonians 1:8; Hebrews 5:9).  However, man is not the basis or source of salvation.  Man cannot, by his own works and without the grace of God, resurrect himself out of spiritual death.

Since man’s work is not the basis or source of his salvation, what should this do to pride, boasting, and self-righteousness?  It is “not of works, lest anyone should boast” (Ephesians 2:9).  Paul said, “God forbid that I should boast except in the cross of our Lord Jesus Christ” (Galatians 6:14).  We sing: “Forbid it Lord that I should boast save in the death of Christ my Lord…” (Isaac Watts, When I Survey the Wondrous Cross).

“For we are His workmanship created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:10).

While it is true that our works are not the basis or source of our salvation, such does not mean that God does not care how we live.  He prepared a standard by which we are to live.  David Lipscomb commented, “God prepared works in which his children should walk before he created them in Christ Jesus.  He who fails to live that life fails to fulfill the ends for which he was created in Christ Jesus” (Gospel Advocate Commentary on Ephesians, Philippians, and Colossians, p. 44).

Consider the term “walk” in the book of Ephesians.  We are to walk in good works (Ephesians 2:10).  We are to “walk worthy of the calling… with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:1-3).  We are to “no longer walk as the rest of the Gentiles walk” (Ephesians 4:17).  We are to “walk in love” (Ephesians 5:2).  We are to “walk as children of light” (Ephesians 5:8).  We are to “walk circumspectly” (Ephesians 5:15-16).

Our goal should be to live a life which honors God.  Jesus instructed “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16).  Peter instructed us to have our conduct “Honorable among the Gentiles, that… they may, by (our) good works which they observe, glorify God in the day of visitation” (1 Peter 2:12).

 

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Holy Spirit: In Prayer (Part 1)

Posted on August 11, 2015 by Bryan Hodge

“If a son asks for bread from a father among you, will he give him a stone?  Or if he asked for a fish, will he give him a serpent instead of a fish?  Or if he asks for an egg, will he offer him a scorpion?  If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?” (Luke 11:11-13).

This passage teaches that God cares about us.  He is not cruel.  He does not give us what is harmful to us.  We can pray to Him.  He gives us what we need.

What is meant by the Father’s giving of the Holy Spirit to those who ask Him?  (1) Some believe that the Holy Spirit is directly given to man (even today) in answer to prayer.  However, only once in scripture do we read of anyone praying for the Holy Spirit (Acts 8:14-17).  The context is miraculous, not non-miraculous.  Miracles have ceased (cf. 1 Corinthians 13:8-10).

(2) It is likely that this is in anticipation of the coming miraculous age in which the Spirit would be poured out on all flesh.  Stephen Wiggins has commented, “This passage on praying for the Spirit must be understood in the light of Joel’s prophecy where the prophet foretold that God would pour out His Spirit upon all flesh (Joel 2:28-32).  Peter later quoted this prophecy on Pentecost showing the initial fulfillment of the giving of the Spirit (Acts 2:16-21).  When Jesus instructed His disciples to pray for the Spirit, Joel’s prophecy was in the background, whereas the day of Pentecost and the initial pouring out of the Spirit was in the foreground.  In fact, all the passages where Jesus discussed the Holy Spirit had as their background the prophecy of Joel that foretold the time in which God would give the Spirit to mankind.  And, always in the foreground is Pentecost and subsequent outpourings of the Spirit in the book of Acts which was a fulfillment of Joel’s prophecy.  A failure to recognize this results in confusion of the rankest sort when trying to interpret passages on the Holy Spirit that Jesus uttered” (Wiggins, Praying for the Spirit, Hammer & Tongs, November – December, 1992).  Consider this: Jesus once taught His disciples to pray, “Your kingdom come” (Luke 11:2).  It was still in the future for them.  However, the Kingdom, for us, has come (Colossians 1:13; Revelation 1:9).  It would be improper for us to still be praying for such to come.  Stephen Wiggins has written, “Once the Kingdom had been established and the Spirit had accomplished its work of miraculous activity through spiritual gifts, it became inappropriate to continue to pray for that which God no longer promised.  The early disciples did indeed pray for the coming of the kingdom and for God to give them the Holy Spirit.  And God answered these requests in harmony with His will by setting up the Kingdom on Pentecost in Acts 2, and also by sending the Spirit in conjunction with the establishment of the kingdom beginning at Pentecost, and then on subsequent occasions throughout the first century.  But it is no more scriptural to pray for a reception of the Holy Spirit today than to pray for the kingdom to come.  Prayers uttered by first century disciples concerning the coming kingdom and the giving of the Spirit have been answered in harmony with their Old Testament predictions and New Testament fulfillment.  It is no  more scriptural  to pray for a reception of the Holy Spirit today than it is for a Pentecostal to pray for a miraculous outpouring of the Holy Spirit.  The only difference between some of my brethren praying for a non-miraculous reception of the Spirit and the Pentecostals praying for a miraculous outpouring of the Spirit is that the Pentecostals are more consistent with the proper meaning of Luke 11:13.  Both of these positions, however, are false as they can be” (Wiggins, ibid).

(3) There is another possibility.  This could be figurative language (a metonymy), whereby the cause (the Holy Spirit) is put for the effect (good gifts).  The parallel record reads, “If you then, being evil, know how to give good gifts to your children, how much more will you Father who is in heave give good things to those who ask Him!” (Matthew 7:11).  Wayne Jackson commented, “A comparison of these passages (Luke 11:13 cf. Matthew 7:11 – B.H.) reveals that Matthew’s emphasis is upon the blessings received, while Luke is stressing the divine source of Heaven’s benevolence” (Jackson, Notes From The Margin of My Bible, Vol. 2, p. 26).  It is possible that the Holy Spirit is a means by which God providentially answers prayers.

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Grace Series: Shall We Continue in Sin?

Posted on August 8, 2015 by Bryan Hodge

“What shall we say then? Shall we continue in sin that grace may abound?” (Romans 6:1)

Paul has told them that there is more than enough grace to cover man’s sin problem (Romans 5:20-21). Paul was not discussing the conditions for man to receive pardon. He was simply stating the fact that God’s grace is more than sufficient to cover sin. No one has sinned so much that he cannot be saved. God’s grace is “in Christ Jesus” (2 Timothy 2:1 cf. Galatians 3:26-27). It can be accessed by faith (Romans 5:1-2).

Paul anticipated a misunderstanding. He knew that some might respond – “Since it is the case that grace is more than sufficient to cover sin, can’t we just continue in sin and let God’s grace cover it?”

“Certainly not! How shall we who died to sin live any longer in it? Or do you not know that as many of us as were baptized into Christ Jesus was baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin” (Romans 6:2-6).

Shall those who have received God’s grace continue in sin? “Certainly not!” (NKJV), “God forbid!” (KJV). The literal language is “let it not be!” meaning – “Away with the thought” (Vincent).

Why should those who have received God’s grace not continue to live a life of sin? First, consider the significance of baptism (Romans 6:2, 4-6). New Testament baptism includes a death to the love and practice of sin (repentance), a burial (immersion in water), and a resurrection to walk in newness of life. J.W. McGarvey commented, “Only the resurrected rise from the grave. Therefore, one who has not fully resolved to live as having died unto sin has no right to be lifted from the waters of baptism. If he is still dead in trespasses and sin, he should remain buried” (McGarvey, Thessalonians, Corinthians, Galatians and Romans, p. 343). Second, consider the death of Jesus (Romans 6:2). Baptism is into the death of Jesus. It took the blood of Christ to justify man (Romans 5:9; 1 Peter 1:18-19). The love of Christ ought to motivate us to live differently. He died for our sins. Those who continue to sin willfully count the blood of Christ a common (unholy) thing (Hebrews 10:26-29). It is as if they do not mind sending Him to the cross again (Hebrews 6:6). Third, consider the command. Paul commanded – “Do not let sin reign in your mortal body, that you should obey it in its lusts. And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God” (Romans 6:12-13). The old man is to be put to death (Romans 6:6; 8:13; Ephesians 4:22, 24; Colossians 3:5; 3:9).

“What then? Shall we sin because we are not under law but under grace?” (Romans 6:15).

Paul has just told them that they were not under law but under grace (Romans 6:14). He did not mean that they were not amenable to law. [They were, and we are amenable to law (Galatians 6:2; James 1:25; 2:8; Hebrews 10:16 cf. Jeremiah 31:33; Isaiah 2:3; Romans 8:2; 8:6-7; 1 Corinthians 9:21). One cannot sin unless law exists (1 John 3:4; Romans 4:15; 5:13). “If we say that we have not sinned, we make him a liar, and His word is not in us (1 John 1:10)]. He meant that they were not under a legal system alone, without grace, a system which demanded sinless perfection. Robert Taylor, Jr. commented, “They were not under a law system that demanded sinless perfection and condemned in its absence. They were under grace with provisions richly made for pardon…” (Taylor, Studies in Romans, p. 115). R.L. Whiteside commented, “Sin would have dominion over us if we had no means of escape from it, but through grace there is a way to escape sin” (Whiteside, A New Commentary on Paul’s Letter to the Saints at Rome, p. 137). Man is not under a system of law only (note the term “law” is not with the definite article in the Greek). He is under a system which includes grace.

Paul anticipated a misunderstanding. He knew that some might respond –  “If it is the case that we are not under law but grace, then can’t we continue in sin and let grace cover it?”

“Certainly not! Do you not know that to whom you present yourselves slaves to obey, you are that one’s slave whom you obey, whether of sin leading to death, or obedience leading to righteousness?… For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:15-16, 23).

Shall we continue to live a life of sin? “Certainly not!” (NKJV), “God forbid!” (KJV). The literal language is “let it not be!” Meaning – “Away with the thought” (Vincent).

The fact that grace is available to cover sin does not mean that one can continue to live a life of sin. God’s grace does not automatically cover a willful life of sin. So long as one keeps on living such a life, there keeps on remaining no more sacrifice for sin (cf. Hebrews 10:26-27).

We must decide whom we will serve. If we choose to serve sin, it will earn us death. If we choose to serve God, it will result in us being given what we don’t deserve, eternal life. Those who choose to serve God, by God’s grace, will be accounted as righteous (Romans 6:16 cf. 4:5). Who do you serve? Thomas Warren has written that there is: (1) No middle inviter between Christ and Satan; (2) No middle message between the truth and false doctrine; (3) No middle gate between the narrow gate and the wide gate; (4) No middle way between the straightened way and the broad way; and (5) No middle destiny between eternal life and eternal punishment (Warren, Jesus – The Lamb Who is a Lion, p. 145).

The choice of whom we will serve should have been made at baptism. We were raised to walk in newness of life (Romans 6:4), in righteousness and holiness (Romans 6:17-19).

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Grace Series: Access Into Grace

Posted on August 6, 2015 by Bryan Hodge

“Therefore, having been justified by faith we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God” (Romans 5:1-2).

Sin separated man from God (Isaiah 59:1-2).  All have sinned (Romans 3:23), and God is of purer eyes than to behold evil (Habakkuk 1:13).  A state of enmity exists between God and the sinner (James 4:4; Romans 5:10).

However, man can have peace with God.  This peace is possible through Jesus Christ (Romans 5:1-2).  He died or us.  He died for the ungodly, sinners, and enemies of God (Romans 5:6, 8, 10). These three terms (ungodly, sinners, enemies) do not describe different conditions before God.  One condition is being described, man’s condition without the sacrificial death of Jesus Christ.

Justification is possible.  Justification can be defined as: the state of one who has been declared to be, or counted as, just or righteous.  Two things are necessary for such in God’s plan: (1) Man is justified by the blood of Christ (Romans 5:9).  (2) Man is justified by faith (Romans 5:1).  Man must trust God and His plan for salvation (Romans 1:16).  He must have the kind of faith that Abraham had (Romans 4:16-25).   This is not mere mental belief (James 2:24).  Saving faith is obedient faith (Hebrews 11).  Man must obey the gospel (2 Thessalonians 1:6-8).  The gospel at its core is the death, burial, and resurrection of Christ (1 Corinthians 15:1-4).  Man must die to the love and practice of sin (repent), be buried in baptism, and be raised to walk in newness of life (Romans 6:1-5).  It is through obedience to this form (pattern) of doctrine man is set free from sin (Romans 6:16-18).

It is through Christ that man can access this state of grace through the faith (note: the definite article is not present in 5:1, but it is in 5:2).  This results not only in peace with God (Romans 5:1), but also joy in hope of the glory of God (Romans 5:2). Hope in the Bible is more than a wish. It refers to a “favorable and confident expectation” (Vine’s).  It has to do with the future (Romans 8:24-25).  There is one ultimate hope for a Christian (Ephesians 4:4), and this is eternal life in heaven (Titus 1:2; 1 Thessalonians 4:13-18; 5:8).  Glory awaits (cf. Romans 8:18; 1 Corinthians 2:7; Philippians 3:20-21; 1 John 3:2).

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Holy Spirit: Indwelling (Part 5)

Posted on August 4, 2015 by Bryan Hodge

“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit” (Romans 8:1).

“Now” means since the redemptive work of Christ (Romans 3:20-21; 7:6; 8:1; 16:25-26). Condemnation is removed for those who are “in Christ.” One gets into Christ by baptism (Romans 6:3; Galatians 3:26-28). Moreover, those who are “in Christ” must conduct their lives according to the Spirit. There is a textual variant. Not all manuscripts contain the second clause. However, this truth is clearly taught (cf. Romans 8:5-6).

“Those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace” (Romans 8:5-6).

There are two types of people in view. Some people let their fleshly, carnal appetites and desires dominate their thinking and guide their lives (cf. Ephesians 4:17, 19-20). Other people have their minds upon spiritual things, and they allow the teachings of the Holy Spirit guide their lives (cf. Colossians 3:1-2; Psalm 119:104-105, 128). Roy Deaver commented, “To ‘walk after the flesh’ is to be concerned about, to be mindful of, desirous of, fleshly things, temporal things – with no real  concern about spiritual things, things of God. To ‘walk after the spirit’ is to be concerned about, to be mindful of, desirous of, spiritual things, things of God, things sacred, divine, eternal… These verses do not teach that the flesh has one mind and the spirit of man, another; rather, that there is one mind which can be concerned about either matters fleshly, or about matters spiritual” (Deaver, Romans God’s Plan for Man’s Righteousness, pp. 259-260).

There are consequences to these different attitudes. The carnally minded will end in spiritual death, and even now they are the walking dead (cf. 1 Timothy 5:6). The spiritually minded will find life and peace.

“Because the carnal mind is enmity against God; for it is not subject to God, nor indeed can be” (Romans 8:7).

Those who are carnally driven will not put themselves under God’s rulership. They are not “subject” to the law of God. The word “subject” is defined by Vine’s to mean “primarily a military term, ‘to rank under’ (hupo, ‘under,’ tasso, ‘to arrange’) …in the middle or passive voice, to subject oneself, to obey, be subject to.” Thayer says, “to arrange, under, to subordinate, to subject, to put in subjection… mid. To subject one’s self, to obey; to submit to one’s control.”

Those who are carnally driven cannot submit to God’s law. Robin Haley commented, “this does not speak of ability, but of acceptability and attitude” (Haley, A Commentary on The Book of Romans, Justified by Faith, p. 150).

“So then, those who are in the flesh cannot please God. But, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His” (Romans 8:8-9).

Let’s define “in the flesh.” It does not refer to those who live in human bodies. Paul was “in the flesh” in the sense of having a human body (Galatians 2:20; etc.). “In the flesh” means to live according to the flesh (cf. Romans 8:1, 5), and “In the Spirit” means to live according to the Spirit (cf. Romans 8:1, 5).

Some have tried to hold that “in the flesh” is figurative but “in the Spirit” is literal. Such seems odd. Marion Fox has written, “If ‘in the flesh’ means ‘having the mind-set of the flesh’ and ‘in the Spirit’ means a literal indwelling of the Holy Spirit, then this is an analogy that has one part literal and one part figurative. This kind of analogy is unsound” (Fox, The Work of the Holy Spirit, Vol. 1, p. 549).

“And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness” (Romans 8:10).

If Christ is truly living in you (He dwells in us by faith – Ephesians 3:17), then the body is dead (the mind of the flesh as you guide) and the Spirit is life (the mind of the Spirit as your guide). Marion Fox commented, “The body dedicated to sin is dead because it leads to sin and we have killed it if we have the spirit of Christ… This readily conforms to the thoughts in Romans 6:1-14” (Fox, The Work of the Holy Spirit, Vol. 1, p. 546). Doesn’t this passage sound a bit like what Paul wrote when he said, “I have been crucified with Christ, it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved Me and gave Himself for me” (Galatians 2:20).

“But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will give life to your mortal bodies through His Spirit who dwells in you” (Romans 8:11).

The first issue is: What resurrection is in view? Some believe that the spiritual resurrection of the Christian is in view (cf. Romans 6:3-5). It is believed that while the old man has been put to death, a new life would be given through the indwelling of the Spirit. Roy Deaver commented, “Reference here is to the spiritual resurrection. In the general resurrection both the righteous and the unrighteous will be raised (John 5:28-29). One’s resurrection at that time will not be dependent upon the indwelling of the Holy Spirit” (Deaver, Romans, p. 264). However, others believe that the reference is to the resurrection to come. Robert Taylor, Jr. commented, “It seems more probable that the bodily resurrection is Paul’s point and for obviously strong reasons. (1) He talks about the bodily resurrection of Christ. (2) It more likely would be the bodily resurrection of Christians that Paul would next discuss. (3) He uses the future tense… be it kept firmly fixed in mind that these Romans readers had already been raised to walk in newness of life at the time of their gospel conversion. This was now in their past. The bodily resurrection for them, as well as for us, is yet future” (Taylor, Studies in Romans, pp. 138-139). Moreover, much of the rest of this chapter concerns the glory to come, and that death does not mean defeat. But aren’t all to be raised (John 5:28-29)? Yes! But, not all will be raised to glory (Daniel 12:2; John 5:28-29). Jesus wasn’t just raised. He was raised to glory, and so also, will those be who have the Spirit of God.

The second issue is: how does the Holy Spirit dwell in us? The fact of the indwelling is stated. However, nothing in Romans 8:11, itself, tells us if this is a literal indwelling or a figurative indwelling. Many good brethren believe that this refers to a literal indwelling. I have no quarrel with them. However, I believe that a figurative indwelling is in view. A previous verse speaks of “the spirit of God” and “the spirit of Christ” dwelling in Christians (Romans 8:9). There seems to be no difference in the use of these phrases. Remember that Christ dwells in us by faith (Ephesians 3:17). It is a figurative indwelling (Galatians 2:20). Bruce Curd commented on Romans 8 saying, “What then does the inspired apostle mean when he declares that ‘the Spirit of God dwells in you?’ He affirms that the Spirit of God dwelt in them because they were ‘in the Spirit.’ But to be in the Spirit was the opposite of being in the flesh. Those in the flesh were those motivated and guided by the promptings of the flesh. While those ‘in the Spirit’ were guided by the Spirit. This is very obvious from verses 4-8…. If one is in the Spirit, the Spirit of God dwells in him (v. 9). If one is subject to the law of God, he is in the Spirit… it follows, then, that if one is subject to the law of God the Spirit of God dwells in him” (Curd, The Indwelling of the Holy Spirit, Hammer & Tongs, May – June, 1997).

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Grace Series: The Promise of Grace

Posted on July 30, 2015 by Bryan Hodge

“For the promise that he would be heir of the world was not to Abraham or his seed through the law, but through the righteousness of faith” (Romans 4:13).

A promise was made to Abraham (Genesis 12:1-3; 17:5-6; 22:16-18; 28:14). It would be through his seed salvation would come to humanity (Genesis 12:3; 22:18 cf. Acts 3:24-26). He would be the father of many nations (Genesis 17:5). His name was changed from Abram (exalted father) to Abraham (father of a multitude) and his wife’s was changed from Sarai (my princess) to Sarah (princess) by God (Genesis 17:5,15). He would be the father of the faithful (Romans 4:11-12, 16).

The promise was not through law (note: the definite article is not present in the Greek) but through the righteousness of faith. Abraham did not receive this promise by so perfectly keeping the law that he never needed forgiveness. Instead, he received this promise because he lived a life of faith (Romans 4:1-8). Abraham’s faith was more than a mental belief. It directed his steps (Romans 4:12).

“For if those who are of the law are heirs, faith is made void…” (Romans 4:14).

If one flawlessly kept law (note: the definite article is not present in the Greek), then he would stand justified by works (cf. Romans 4:1-4). He would not need to have faith in God for salvation (cf. Romans 4:5-8; 1:16-17). One would not need the blood of Christ.

This was not God’s plan for man’s righteousness. Paul remarked, “if righteousness comes through the law (Note: the definite article is not present in the Greek), then Christ died in vain” (Galatians 2:21).

“For if those of the law are heirs… the promise is of no effect, because the law brings wrath…” (Romans 4:14-15).

If one be required to flawlessly keep law (note: the definite article is not present in the Greek) in order to be an heir of the promise, then the promise is of no effect. This is the case because “all have sinned and fall short of the glory of God” (Romans 33:23). “Therefore by the deeds of the law (the definite article is not present in the Greek) no flesh will be justified in His sight…” (Romans 3:20). Roy Deaver commented, “There was no justification by law, and this because no one kept the law perfectly” (Deaver, Romans: God Plan For Man’s Righteousness, p. 137).

“Therefore it is of faith that it might be according to grace, so that the promise might be to all the seed, not only to those who are of the law (Note: the definite article is present in the Greek), but also to those who are of the faith of Abraham” (Romans 4:16).

The blessing God promised through Abraham is available to Abraham’s children. That is, those who have the faith of Abraham (cf. Romans 4:11-12; John 8:39-40; Galatians 3:26-29). It is not only for Israelites. It is available to all. The blessing is available by the grace of God through faith.  Perfect works of law is not demanded.

Many Israelites, and Judaizing teachers almost consider the Mosaic law itself an amulet, charm, or talisman. However, Abraham was counted righteous long before the law of Moses come forth. It was 430 years between the Abrahamic promise and the Mosaic law (Galatians 3:15-18).

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Holy Spirit: Indwelling (Part 4)

Posted on July 28, 2015 by Bryan Hodge

We continue our study of some key wordings.

Filled

The Old Testament record speaks of those who were filled with the Spirit (Exodus 31:1-5; 35:30-35; Deuteronomy 34:9). The reference is to supernatural wisdom and inspiration.

The New Testament record (Matthew – Revelation) speaks of being filled with the Spirit. Different Greek words are used in the passages: (1) Pletho. This word is used of inspiration or prophetic work [John the baptizer (Luke 1:15 cf. 1:41 cf. 1:76), Elizabeth (Luke 1:41 cf. 1:42-45), Zacharias (Luke 1:67 cf. 1:67-79), the apostles (Acts 2:4), Peter (Acts 4:8), the apostles (Acts 4:31), Saul (Acts 9:17), Saul (Acts 13:9 cf. 13:9-12)]. All of these occurrences refer to miraculous indwelling. (2) Pleres. (a) This word is used of Jesus after He was anointed with the Holy Spirit (Luke 4:1 cf. 3:21-22). Jesus was miraculously anointed with the Spirit (Luke 4:18-19 cf. Acts 10:38). (b) This word is used of Stephen (Acts 6:3, 5 cf. 6:8, 10). This seems to refer to inspiration. Some have denied this based on the fact that hands were laid  on Stephen after he is said to be full of the Holy Spirit (Acts 6:3, 5-6). It should be remembered that the laying on of hands was done for different reasons. Yes, the hand of the apostles could impart miraculous gifts (Acts 8:17-18; 19:6). However, such is not the only reason for the laying on of hands. The laying on of hands was used to ceremonially set one apart for work (e.g. Number 27:22-23; Acts 13:1-3). The context seems to refer to a miraculous indwelling (Acts 6:3 cf. 6:10; 6:5 cf. 6:8). (c) This word is used of Stephen who received a supernatural vision into heaven (Acts 7:55). (d) This word is used of Barnabas (Acts 11:19-24). I see no reason to understand this passage different from the previous. passages. (3) Pleroo(w). This word used of the disciples at Antioch – Pisidia (Acts 13:52), and it is commanded to the Ephesians (Ephesians 5:18-19 cf. Colossians 3:16). These passages seem to refer to a figurative, non-miraculous indwelling. Marion Fox commented “(Bruce) Metzger helps to understand this word – ‘The ‘ow’ verbs usually express causation’ (Metzger, Lexical Aids for Students of New Testament Greek, p. 45)… It is evident that Paul employed a metonymy in Ephesians 5:18 as did Luke in Acts 13:52. The cause (the Holy Spirit) is put for the effect (obedience to the Scriptures)… Many brethren are guilty of the fallacy of inconsistency when they assert Ephesians 5:18 refers to the personal indwelling of the Holy Spirit. If the personal indwelling is a promise, then it cannot be obeyed (Ephesians 5:18). Therefore Ephesians 5:18 cannot refer to a personal indwelling of the Holy Spirit. It could be obeyed if the expression filled with the Spirit were a metonymy, and were equal to letting the word of Christ dwell in you richly (Colossians 3:16)” (Fox, The Work of the Holy Spirit, Vol. 1, pp. 418-419). Foy Wallace Jr. has written, of paralleling Ephesians 5:18 with Colossians 3:16, “We have been told in quite a scholarly fashion that the two passages are not ‘completely parallel,’ and that the argument is not ‘sound reasoning’ because in Luke 1:41 Elizabeth ‘was filled with the Holy Spirit’ when ‘the babe leaped in her womb.’ …the illustration of Elizabeth does not illustrate, for the reason that when she was filled with the Spirit she was not obeying any command but was being acted upon. There is quite a difference in the phrase be filled with the Spirit and was filled with the Spirit. To the Ephesians the command be filled is the active imperative, a thing in the doing of which the person acts; but in the case of Elisabeth, was filled is passive, and she was acted upon” (Wallace, The Mission and Medium of the Holy Spirit, pp. 83-84). A few think that a miraculous indwelling is in view, even in these passages (Ephesians 5:18 and Acts 13:52). Marion Fox has written, “There is precedence for commanding one to use his miraculous gifts… (2 Timothy 1:6), therefore the possibility exists for this to refer to the miraculous” (Fox, ibid).

Spirit In

The Old Testament record speaks of those in whom was the Spirit (Genesis 41:38 cf. 41:14-37; Numbers 27:18-20). The reference is to inspiration.

The New Testament also speaks of those in whom was the Spirit. The Holy Spirit dwelt in Timothy and Paul (2 Timothy 1:13-14). How did the Spirit dwell in Timothy? There was a miraculously indwelling in Timothy (cf. 2 Timothy 1:6).

In The Spirit

Some passages speak of those who were “in the Spirit.” David was “in the Spirit” when he prophesied (Matthew 22:43). John was “in the Spirit” when he received the message of Revelation (Revelation 1:10; 4:2). “In the Spirit” at times refers to being under the influence of the Holy Spirit. Peter said, “holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:21).

Spirit Upon

The Old Testament record speaks of those on whom the Spirit came (Numbers 11:17-29; 24:2-4; Judges 3:9-10; 11:29; 13:25; 14:6, 19; 15:14; 1 Samuel 10:6, 10; 11:5-6; 16:13-14; 19:20-23; 2 Kings 2:9, 15-16; 2 Chronicles 15:1-2; 20:14-15). This wording is associated with inspired wisdom (Numbers 11:17-29), super-natural strength (Judges 14:6; 15:14), and prophecy (1 Samuel 10:6, 10).

The New Testament also uses this same wording in a similar way. It is used of Simeon (Luke 2:25-35). It is used of Jesus’ anointing (Luke 4:18). It is used of the apostles in Jerusalem (Acts 1:8 cf. 2:4).

One of the mistakes made by many Bible students is that they overlook the supernatural context of many words and phrases about the Holy Spirit. We must be very careful to not make this mistake.

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