Grace Series: The True Grace of God

Posted on September 19, 2015 by Bryan Hodge

“I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand” (1 Peter 5:12).

The implication is that some have other ideas on grace.  Jude write of those “Who turn the grace of our God into lewdness” (Jude 4).  Some, in our day, do the same.

This book of 1 Peter is about God’s true grace.  Yet, this book says, “you have purified your souls in obeying the truth” (1 Peter 1:22).  Obedience and grace are not mutually exclusive.  The fact that we are required to comply with God’s conditions of pardon does not mean that salvation is not of grace.  It is only by the grace of God that man can be saved.  This book also teaches Christians to be good citizens (1 Peter 2:13-17), good employees (1 Peter 2:18-25), and good husbands and wives (1 Peter 3:1-7).  The fact that God wants, and orders, man to live a moral life in no way means that man earns his salvation.  Salvation is possible because of God.

The word “grace” appears eight times in the book of 1 Peter (1 Peter 1:2; 1:10; 1:13; 3:7; 4:10; 5:5; 5:10; 5:12).  Grace is connected with the sufferings of Christ (1 Peter 1:10-12 cf. 1:3-4; 1:18-19; 2:24) and the glories that would follow (1 Peter 1:10-12 cf. 1 Corinthians 2:7; Philippians 3:20-21; 2 Thessalonians 2:14; 1 Peter 3:7; 5:10).  God’s grace is conditional (1 Peter 5:5-6). This is the true grace of God.

The theme of the entire book of 1 Peter is grace, even though “grace” is not mentioned in every verse, or even every chapter.  Some seem to think that unless a sermon explicitly mentions “grace,” then grace is not being taught.  This is not true.  When a sermon teaches salvation through the death-burial-and resurrection of Jesus, grace is being taught.  When God’s plan for redemption is unfolded through the pages of the Bible, grace is being taught.  When a sermon teaches man what to do to be saved, grace is being taught.  When a sermon teaches man how to maintain a right relationship with God through the blood of Christ, and about “the second law of pardon,” grace is being taught. I think it is good to mention the word “grace” (we never want to leave the impression that man merits salvation).  However, a sermon does not necessarily have to use the word “grace,” to be teaching God’s grace.

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Holy Spirit and Fire

Posted on September 16, 2015 by Bryan Hodge

“Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not.  John answered, saying to all, ‘I indeed baptize you with water; but one mightier than one is coming, Whose sandal straps I am not worthy to loose.  He will baptize you with the Holy Spirit and fire” (Luke 3:15-16; cf. Matthew 3:11; Mark 1:8; John 1:26-27, 32-34).

One should be impressed with John’s humility.  Not only did he tell people that he was not the Christ, he said that he was not even worthy to untie the sandals of the Christ.  All should say, “He must increase, I must decrease” (John 3:30).  Paul had the correct attitude when he said, “Let a man so consider us, as servants of Christ and stewards of the mysteries of God” (1 Corinthians 4:1).

John was not the Christ.  The Christ would manifest Himself.  He would baptize with  the Holy Spirit and fire.

Holy Spirit

The apostles were baptized with the Holy spirit on the day of Pentecost (Acts 1:1-8 cf. 2:1-4).  Franklin Camp commented, “As far as I know, there are none that deny the baptism of the Holy Spirit took place at Pentecost. When the apostles were baptized in the Holy Spirit at Pentecost and were asked to explain the meaning of it (Acts 2:12), Peter quoted Joel 2:28 to 32.  The quotation of Joel by Peter shows that Joel’s prophecy is the background of the outpouring of the Spirit… Matthew 3:11 has Joel as its background, and Pentecost and what followed in the foreground” (Camp, The Work of the Holy Spirit in Redemption, p. 78).

Was this promised to all or only the apostles (Acts 1:4-5)?  Foy Wallace Jr. answered this by saying, “The pronoun ‘you’ was not intended as a general promise but merely an announcement of something that would occur.  It has been claimed that the use of the pronoun ‘you’ in the plural means that the Holy Spirit baptism was promised to the whole audience of hearers.  Some comparisons of the use of the plural ‘you’ in other instances, particularly in the apostolic epistles, will show that even though an epistle was addressed to the whole churches, in certain parts of it the pronoun ‘you’ was applicable to only certain ones of them.  The Corinthians epistles were addressed to the entire church, yet in numerous passages the pronoun ‘you’ applied to only some of them, as clearly indicated, as an example in chapters 4:8, 14, 21 and 6:7, 8, 11, the last citations make the application of ‘you’ to the some to which it applied.  Other examples are abundant” (Wallace, The Mission and Medium of the Holy Spirit, p. 94).

Did others receive Holy Spirit baptism?  (1) Cornelius and his household received miraculous ability directly from heaven (Acts 10:44-48; 11:15-18).  Many believe that this was Holy Spirit baptism.  Others disagree.  However, what happened at Caesarea least reminded Peter of Holy Spirit baptism (Acts 11:15-17).  (2) Paul’s apostleship did not come from man (Galatians 1:1; 1:15-24; 2:1-6).  His inspiration did not come through the hands of men, even apostles (Galatians 1:1; 1:16-17; 2:1-6).  I think that it is safe to conclude that Paul received Holy Spirit baptism.

Fire

Some have suggested that “fire” is symbolic of the Holy Spirit.  However, such does not fit the context (see Matthew 3:10-12; Luke 3:16-17).  H. Leo Boles objected, “There are three successive verses in Matthew treating the ministry of Christ.  Is it credible that ‘fire’ should have one meaning in the first and third verse, and an entirely different meaning in the second?”  (Boles, The Holy Spirit: His Personality, Nature, Works, p. 304).

Some have suggested that “fire” is a reference to Acts 2:3, which reads – “Then there appeared to them divide tongues, as of fire, and one sat on each of them.”  However, the context is of judgment (see Matthew 3:10-12; Luke 3:16-17).

“Fire” refers to judgment.  Unfruitful trees will be cut down to the ground and thrown into the fire (Matthew 3:10).  Chaff will be separated from the wheat and burned (Matthew 3:12; Luke 3:17).

What judgment is in view?  (1) This may refer to judgment upon Israel in 70 A.D. Consider: (a) Peter connects Joel 2 with what occurred on Pentecost (Acts 2:4, 12, 16).  Joel 2 prophesied of two things.  It foretold of Pentecost (Joel 2:28-29; cf. Acts 2:16-18).  It foretold of the fall of Jerusalem (Joel 2:30-31 cf. Matthew 24:29, 34).  (b) Jesus used words which are similar to John (Matthew 23:33 cf. 3:7).  He spoke of them filling up the measure (Matthew 23:32).  This is language of Israel’s downfall (Genesis 15:16; Numbers 13:55-56; Matthew 23:32; 1 Thessalonians 2:14-16).  Jesus wept over Jerusalem (Matthew 23:37-39 cf. Luke 19:41-44).  (2) This may look beyond 70 A.D. to the final judgment.  Jesus said, “Do not be afraid of those who kill the body, and after that have no more they can do.  But I will show you whom you shall fear.  Fear Him who, after He has killed, has the power to cast into hell; yes, I say to you fear Him!” (Luke 12:5-6).

Application: Jesus is mighty, much mightier than John or any man.  He has the power to save.  He sent forth the Holy Spirit.  The Holy Spirit inspired the apostles (John 14:26; 15:26-27; 16:12-15).  He offers salvation (Acts 2:36-38).  He also has power to judge (2 Corinthians 5:10; Matthew 25:31-46).

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Grace Series: Humility Needed

Posted on September 14, 2015 by Bryan Hodge

“God resists the proud, but give grace to the humble.  Therefore submit to God.  Resist the devil and he will flee from you.  Draw near to God and He will draw near to you.  Cleanse your hands, you sinners; and purify your hearts you double-minded.  Lament and mourn and weep!  Let your laughter be turned to mourning and your joy to gloom.  Humble yourselves in the sight of the Lord, and He will lift you up” (James 4:7-10).

It all starts with attitude.  God is not impressed with pride and self-righteousness (Luke 18:9-14).  Humility is needed before God.

This attitude of humility before God affects action.  True humility causes one to: (1) Submit to God.  Everyone must decide who is in control, God or self.  The prideful one will not submit himself to God.  The humble one will.  (2) Resist the devil.  Everyone must decide whose side he is supporting, God or the devil.  If one is not with God,  then he is against Him (cf. Matthew 12:30; Matthew 6:24; James 4:4).  One who is humble before God will not be indecisive.  He will stand on God’s side.  (3) Draw near to God.  (a) This is done in actions.  “Hands” is a figure of speech for one’s deeds (Psalm 26:9-10; Isaiah 1:15; 1 Timothy 2:8; James 4:8).  (b) This is done in heart and mind.  One who is truly humble before God is not double-minded  He is clear about who he desires to serve.  The battle starts in the mind (Proverbs 4:23; Mark 7:20-23; Romans 12:1-2).  (4) Weep over sin.  He will not be callous or hard-hearted.  He will not rationalize or minimize his sins.  He mourns over sin, when he is guilty of such.  “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4).

“Likewise you younger people, submit yourselves to your elders.  Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resist the proud, but gives grace to the humble.’  Therefore, humble yourselves under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:5-6).

Submission to God is one thing, but submission to others?  Yes, humility before God will cause us to be humble and even submissive to others.

The younger people are to be submissive to their elders.  Who is in view?  (1) Is it older people? The elderly should be treated with respect (Proverbs 16:31; 23:22; 1 Timothy 5:1-2; 5:3-4, 8, 16).  However, I do not believe that this is the context.  (2) Is it the elders of the church? This seems to be the context {1 Peter 5:5 cf. 5:1-4 [Notice the word “likewise” (1 Peter 2:13-14; 2:18; 3:1; 5:5)]}.  “The younger people” may not refer to age, but to position [cf. Luke 22:24-26. (Today, in the business world, we speak of junior partners and senior partners)].

All have a responsibility to others.  The NKJV reads, “all of you be submissive to one another, and clothed with humility…”  The words “be submissive” are supplied from the previous clause, and are not in the original language.  The NASB reads, “all of you clothe yourselves with humility toward one another.”  The literal reading is “…all to one another humility gird on.”  Clearly, Christians are to be submissive to others who have authority over them [Ephesians 5:21 (cf. 5:22; 6:1; 6:5); 1 Peter 5:5b (cf. 2:13-14; 2:18; 3:1; 5:5)].  Moreover, humility is needed with all (Romans 12:16).  The word “clothed” (NKJV) is significant.  The original word (egkomboomai) means to gird oneself.  It may be reminiscent of how Jesus girded Himself and washed the disciples’ feet (John 13:1-15).  The one who is truly great serves others (Matthew 20:26-28; 23:11-12).  Guy N. Woods commented on the original term (translated clothed)saying, “It was used at the beginning of the Christian era of the white scarf or apron which slaves wore tightly fastened around the waist to distinguish them from freemen.  Used figuratively here, the meaning is, ‘Tie on humility like a slave’s apron’… so arrayed, they were to regard no service as to menial or lowly, no task too small from them to perform” (Gospel Advocate Commentary on Peter, John and Jude, pp. 128-129).

God’s grace is conditional.  One of the requirements is humility.  It is the humble that God will exalt.  Humble yourself under the mighty hand of God, that He may exalt you in due time!”

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Take Heed How You Build

Posted on September 10, 2015 by Bryan Hodge

“According to the grace of God which was given to me, as a wise builder I have laid the foundation, and another builds on it.  But each one take heed how he builds on it.  For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:10-11).

The words “the grace of God” refer to inspiration and apostleship (cf. Romans 1:5; 12:3; 15:15-16; Galatians 2:9; Ephesians 3:1-8; 4:7-12).  Paul used this gift to lay the foundation of the church.

The “foundation” of the church is Jesus Christ (1 Corinthians 3:11; Ephesians 2:20).  This, of course, includes the teachings of the apostles and prophets {Ephesians 2:20 [Note: Ephesians 2:20 refers to the doctrine of the apostles and prophets, and not to the apostles and prophets themselves (cf. Romans 15:18-21; 2 Corinthians 4:5; Ephesians 2:18-22 cf. 3:1-7]}, whose inspired message glorified Jesus (John 14:25-26; 15:26-27; 16:12-14).  No other foundation is acceptable.  The church is a temple to God built on this foundation (cf. Ephesians 2:19-22; 1 Peter 2:4-5).

This text is given as a caution.  Since this church is to serve as the temple of God, personal workers must be very careful how they “build” on this perfect foundation (cf. 1 Corinthians 3:17).

“Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is” (1 Corinthians 3:12-13).

Six materials are mentioned: gold, silver, precious stones, wood, hay and straw.  These six materials can be divided into two broad categories: (1) Those that will endure a typical fire (gold, silver, precious stones); (2) Those that will easily burn (wood, hay, straw).

The “work” is a figure of speech, a metonymy.  The cause, work, is put for the effect, converts or church members (1 Corinthians 3:13 cf. 9:1).

The church is likened to a building (1 Corinthians 3:9 cf. 3:16; Ephesians 3:19-22; 1 Peter 2:4-5).  Not all of the material in this building are of the same enduring quality.

The day of fire is coming.  This day will reveal the quality of the materials, the character of each church member.  What is the day of fire?  (1) It likely refers to the fiery trials of life which test a members faith (1 Peter 1:6-7; 4:12-13).  (2) Some believe that it refers to the day when Christ returns and the true character of all is revealed (2 Thessalonians 1:8; 2 Corinthians 5:10).  Either way, the revealing of character is in view.

“If anyone’s work which he has built on it endures, he will receive a reward.  If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Corinthians 3:14-15). 

If those one has converted endure, there will be reward.  Think of the joy.  Paul wrote, “For what is our hope, or joy, or crown of rejoicing?  Is it not even you in the presence of our Lord Jesus Christ at His coming?  For you are our glory and joy” (1 Thessalonians 2:19-20).  He wanted those whom he had converted to live as faithful Christians, saying, “So that I may rejoice in the day of Christ that I have not run in vain or labored in vain” (Philippians 2:16).

If those one has converted do not survive the test, there will be loss.  The worker will not experience the joy of seeing these members being received into glory.  However, such does not necessarily mean that the worker did anything wrong in his effort.  The fact is there are different types of hearts (Luke 8:4-8, 11-15).  The worker, himself, can be saved.  His salvation will be “yet so as through fire.”  This may mean that he will be saved, yet he will have experienced loss.  Or, this may be emphasizing that the worker, himself, will also be tested (1 Peter 1:6-7; 4:12-13; Acts 14:22; 2 Timothy 3:12).

“If anyone defiles the temple of God, God will destroy him.  For the temple of God is holy…” (1 Corinthians 3:17).

While it is true that the evangelist is not responsible for the heart condition of the hearer (Luke 8:4-8, 11-15), woe to the one who by what he teaches, or does not teach, destroys the holiness of the church (Acts 20:20; 20:26-27).  Woe to the preacher who dunks people in water, but does not seek to make true disciples (Matthew 28:19-20; cf. Luke 14;26, 27, 33; Luke 9:57-62).  Woe to the preacher who calls evil good, and thus encourages sinful behavior (2 Peter 2:18-19).  Woe to the preacher who will not preach on certain sins, because such would bring discomfort to his relationship with others and may jeopardize his job, and thus fills the church with immorality and hinders the influence of the church (1 Peter 2:9, 11-12; Romans 1:18; Acts 20:20, 26-27).

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Holy Spirit: In Prayer (Part 3)

Posted on September 7, 2015 by Bryan Hodge

“Therefore let him who speaks in a tongue pray that he may interpret.  For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.  What is the conclusion then?  I will pray with the spirit, and I will pray with the understanding.  I will sing with the spirit, and I will also sing with the understanding.  Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say ‘Amen’ at your giving of thanks, since he does not understand what you say?  For you indeed give thanks as well, but the other is not edified” (1 Corinthians 14:13-17).

“My spirit” does not refer to the Holy Spirit, but to the human spirit, the inward man.  Our prayers should not be vain repetitions (Matthew 6:7).   The human spirit (mind, will, heart, and emotion) is to be engaged (John 4:24 cf. Joshua 24:14).  It is not an outward show, but sincerity, God desires.  Joel instructed, “rend your heart, and not your garments” (Joel 2:13).

“The Spirit” is less clear in my mind.  (1) It may be that this still refers to the human spirit.  The presence of the definite article does not necessarily mean that the Holy Spirit is intended (cf. Matthew 5:3; 26:41; John 11:33; 13:21; Acts 18:25; 1 Corinthians 2:11; 5:3, 5; Colossians 2:5).  (2) It may refer to the Holy Spirit.  Miraculous gifts are clearly in context (1 Corinthians 14:12-14, 18-19).  Regardless, the point is the same.  When one leads public prayer or song, he should be mindful of others.  It should be done in such a way that others can understand and participate.

“Praying always with all prayer and supplication in the Spirit…”  (Ephesians 6:18).

“Prayer is listed next to the armor which is to be worn by the Christian.  One will not make it through this spiritual war without prayer.  When facing a spiritual battle do not forget to pray.

What does it mean to pray “in the Spirit”?  Here are some possibilities: (1) Some believe that the human spirit is intended.  The definite article is absent.  The meaning would be that the human spirit is engaged in prayer.  (2) Some believe that the Holy Spirit is intended.  The absence of the article does not mean that the Holy Spirit could not be intended (Luke 4:1; John 3:5; 4:1; Acts 2:4; Ephesians 4:4; Jude 20; Revelation 1:10).  The meaning may be that this refers to prayers which are in accordance with the teaching of the Holy Spirit (Ephesians 5:18 cf. Colossians 3:16).  Foy Wallace Jr. commented that this is not “wishes of our own, but prayers that breathe the Spirit’s guidance as revealed in His word” (Wallace, Romans, Galatians, and Ephesians, p. 229).

“But you beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 20-21).

How can we maintain ourselves in a right relationship with God?  (1) We can build ourselves up in the faith.  “Faith comes by hearing, and hearing by the word of God” (Romans 10:17).  We need to spend time in the word of God.  It is able to build us up (Acts 20:32).  May we not be content.  May we desire to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).  (2) We can pray seeking mercy through Jesus.  “Seeing then that we have a great High Priest… Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace in time of need” (Hebrews 4:14-16).

What does it mean to pray “in the Holy Spirit”?  Here are some suggestions: (1) Some think this refers to the human spirit being holy.  The definite article is not present.  It is true that successful prayer life depends of righteous behavior (James 5:16; 1 Timothy 2:8 cf. James 4:8; Isaiah 1:15).  (2) Most think this refers to the Holy Spirit.  Our prayers are to be according to God’s revealed will (1 John 5:14).  (3) A few believe that God helped the early church learn how to pray, by inspiring their words in prayer.  Franklin Camp has commented, “‘praying in the Holy Spirit’ was praying by the inspiration of the Spirit” (Camp, The Work of the Holy Spirit in Redemption, p. 251).  “In the Spirit” does at times refer to inspiration (e.g. Matthew 22:43; Mark 12:36; Revelation 1:10); though, I find no clear evidence of inspired prayers in the New Testament (unless one count praying in tongues cf. 1 Corinthians 14:14-17).

The wording is difficult, but the basic point is not.  We are to be a people who study our Bibles, and we are to be a people of prayer.  May we be both.

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Grace Series: Justified by Grace (Saved Through Washing and Renewing)

Posted on August 27, 2015 by Bryan Hodge

“For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another, but when the kindness and the love of God our Savior toward man appeared… He saved us” (Titus 3:3-5).

The word “for” (gar) gives a reason for the preceding words (cf. Titus 3:1-2).  Why should Christians be peaceable, gentle, and show humility to others, even sinful men?  Why should they not be arrogant and self-righteous?  The answer is: They too were once mired in sin.

However, the kindness and the love of God appeared.  The source of salvation is God, not man.  Let’s consider three words: (1) “Kindness.”  The original word (Chrestotes) has to do with “goodness of heart” (Vine’s).  It is translated in the KJV by the following words – “gentleness,” “good(ness),” and “kindness.”  Gary Workman commented, “Whenever these words are used in reference to God, the thought always has to with the offer of salvation” (Workman, Spiritual Sword Lectures: God’s Amazing Grace, p. 384).  (2) “Love.”  The original word (philanthropia) literally means “love for man.”  It is translated in the KJV by the following words – “kindness,” and “love toward man.”  It is from this word we get our word “philanthropy.”  It refers to love for man expressed in action (cf, Acts 28:1-2).  (3) “Appeared.”  This word occurs twice in the book in Titus (Titus 2:11; 3:4).  God made sure that His message of grace (Titus 2:11 cf. Acts 20:32; Colossians 1:5-6) appeared to all (Titus 2:11 cf. Colossians 1:5-6; 1:23; Romans 1:8; 10:18; 16:25-26).  God showed kindness and love toward man, while he was in sin.

“Not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5).

These Christians had received salvation at some point in the past.  They were not saved by (ek, literally “out of”) works of righteousness which they had done (cf. Ephesians 2:8-9; 2 Timothy 1:9; Titus 3:4-5).  Man is not the source of salvation.  Man’s good works cannot overcome or erase his sin problem.  God saved them.  He saved them according to (Kata, literally “down from”) His mercy.  He alone is the reason that they had the opportunity for salvation.  The source of salvation is His mercy.  Mercy (eleos) is: “Kindness or goodwill towards the miserable and afflicted, joined with a 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).

“He saved us, through the washing of regeneration and the renewing of the Holy Spirit… having been justified by His grace we should become heirs according to the hope of eternal life” (Titus 3:5, 7).

There were (and are) conditions to being saved from sin and its consequences.  (1) They were saved through (dia, the means or instrument by which a thing is accomplished) the washing of regeneration.  The word “wash(ing)” is connected elsewhere with water (Ephesians 5:26; Hebrews 10:22) and baptism (Acts 22:16).  The word “regeneration” means “again birth” (Vine’s).  This reminds one of what Jesus said to Nicodemus (cf. John 3:3, 5).   This seems to refer to baptism (cf. 1 Peter 3:21).  Adam Clark commented, “Undoubtedly the apostle here means baptism…”  Richard Lenski commented, “God saved us by means of baptism.”  (2) They were saved through the renewing of the Holy Spirit.  (a) Some have thought that this is simply a rewording of the previous clause.  The conjunction Kai can be translated “and,”  but in some cases it is best rendered “even.”  (b) However, let us assume that this is a distinct point.  The Bible speaks of the renewing of the mind (Romans 12:1-2; Ephesians 4:20-24).  How does the Holy Spirit renew the mind?  Directly?  No.  Renewing comes through learning (Ephesians 4:20-21 cf. 4:22-24; Colossians 3:9-10).  The Holy Spirit supplied the message.  It is by this message man is changed.  His thinking is renewed.  His behavior is transformed.  One is to decide to change when he decides to be baptized.  When a man is baptized, he is raised to “walk in newness of life” (Romans 6:3).

Watch this.  They were justified | by grace (Titus 3:7).  They were saved | by washing and renewing (Titus 3:5).  The words “justified” and “saved” are parallel. The word “grace” is parallel with “washing” and “renewing.” God’s offering of salvation through His plan of salvation (which includes baptism) is an expression of His grace.  Grace (Charis) can  refer to “a beneficial opportunity, a charitable act, generous gift” (Perschbacher); “gracious care or help, goodwill” (B-A-G); “goodwill, loving kindness” (Thayer); “the friendly disposition from which the kindly act proceeds” (Vine’s).  We have the opportunity for salvation due to God’s unmerited favor.  If we are saved it is due to God’s unmerited favor.  Baptism is not a meritorious work.  It requires a humble acceptance of God’s conditions for pardon.

God not only saved them, but He also provided them with the hope of eternal life (Titus 1:2; 3:7). The source of this was God’s grace and mercy. There is no place for arrogance or self-righteousness.

“Amazing grace how sweet the sound that saved a wretch like me. I once was lost but now am found, was blind but now I see” (John Newton, Amazing Grace).

“I know not why God’s wondrous grace to me He hath made known / nor why, unworthy Christ in love redeemed me for His own” (Daniel Whittle, I Know Whom I Have Believed).

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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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