blog | eInquisitive

Baptism, the Result of Saving Faith

Over the past two millenniums, the process of baptism has changed significantly in practice as well as in doctrinal understanding. Many modern churches have been challenged to return to a biblical understanding and biblical practice of baptism. In order to fully define the biblical intent of baptism, we must first address the the major doctrinal fallacy.

BAPTISM IS NOT

Baptism is not the means for salvation. “…by grace you have been saved through faith…not as a result of works ” (Ephesians 2.8,9) Why? “so that no one may boast” (Ephesians 2.9). Baptism is a work of man, not God. If we believe that we are saved through baptism, then man is saved of his own fruition and not by the grace of God, which is clearly unbiblical.

Baptism is not a requirement of salvation. Many will claim that grace is still provided, but that baptism is the sacrament which is performed in order to secure salvation. This argument is not as easily refuted, but is unbiblical nonetheless. According to 1 Corinthians 4.5, man will be judged according to the motives of the heart. What does the motive of the heart have to do with performance of sacraments? Nothing, except that the sacraments would be performed out of obedience as a result of grace.

BAPTISM IS

Baptism is done out of obedience. The disciples were commanded by Jesus Christ to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28.19). When we believe and have faith which provides salvation because of God’s grace, we then make a public profession of our faith by getting baptized.

Baptism is the result of saving faith. James said, “I will show you my faith by what I do” (James 2.18). He says that faith and actions work together. Even demons believe in God, so simple belief is not faith. Faith produces works. Baptism is a work and therefore is a result of saving grace. In previous arguments, one would simply have belief, but would not have faith until they are baptized, but it is clearly not the case; there is no work that we can do which provides salvation.

CONCLUSION

To recap; baptism is the result of faith. Without baptism and/or other works, there is no fruit which characterizes faith. The man who does not work and is not baptized may not have faith, but simply belief, which does not save a man. Baptism does not save; faith does and faith produces works such as baptism.

2010: 03/09; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
Baptism: Three Views
By David F. Wright, Sinclair B. Ferguson & Bruce A. Ware / IVP Academic

Baptism is a book that discusses the merits and demerits of paedo-baptism. Sinclair Ferguson argues for infant baptism, while Bruce A. Ware argues against it.
Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries
By Everett Ferguson / Wm. B. Eerdmans Publishing Co.

Everett Ferguson's Baptism in the Early Church is a comprehensive survey of the doctrine and practice of baptism in the first five centuries of Christian history.

Saint Augustine of Hippo: On True Grace

BIOGRAPHICAL OVERVIEW

Saint Augustine of Hippo is often considered the father of the Western Church (Lane, 2006, p. 47). Augustine lived from 354 to 430 AD. In 384, Augustine became a professor of Rhetoric at Milan. Here, in the midst of Neo-Platonist study, Augustine was enlightened to the fact that evil is not independent of God and transcendency; rather it is “the absence or lack of good,” which comes only from God (Lane, 2006, p. 48). This was a foundational element to Augustine’s conversion and baptism, which took place in 387.

Moving forward, Augustine “devoted himself to an ascetic life of study” (Lane, 2006, p. 47). During this period of his life, Augustine produced a number of philosophical works with apparent intent of disputing false ideologies and philosophies such as Manicheism. Augustine spent the remainder of his life in Africa. He served from 396 to 430 as Bishop over the church in Hippo until his death (Lane, 2006, 49). During that time he battled and arguably conquered Donatism.

Throughout his life, Augustine produced over one hundred works, some of his most important being his Confessions and Of the City of God (Wikipedia, Augustine). He also produced over six hundred sermons (John MacArthur and The Masters Seminary Faculty, 2005, Preaching, p. 33). His preaching was exegetical as well as allegorical and imaginative, certainly a great model for preachers today (John MacArthur and The Masters Seminary Faculty, 2005, Preaching, p. 33). Saint Augustine is more than a significant church father. In his desire to overcome false doctrine and in his administration of God’s word, he is also a father of modern ecclesiology.

CONVERSION

Augustine’s conversion is a fantastic event. We have today a singular account of his conversion, born directly of Augustine’s own soul. The better part of the eighth book of Confessions is dedicated to his conversion, although the bulk of it addresses the calling and only a short segment speaks of the conversion experience itself (Augustine, 427). “But as for my temporal life, everything was uncertain, and my heart had to be purged of the old leaven. “The Way”—the Saviour himself—pleased me well, but as yet I was reluctant to pass through the strait gate” (Augustine, 427, 8.1.1). It is clear that Augustine’s philosophical background combined with the call of the Holy Spirit led him to an understanding of a creator and most importantly a savior.

Augustine’s life was filled with worldly pleasure. He had much to lose if he came to Christ—and he did. These pleasures are what caused his reluctance to acknowledge what he had already determined to be truth. It was upon God’s divine work, through a young child, that Augustine was called to read the scripture. By grace he was led to the greatest letter of the Apostle Paul and read:

Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts (Romans 13.13,14 NASB).

This was clearly a call to abandon his previous life and to embrace the Lord Jesus Christ and His salvation. Upon completing the reading of this short passage he modestly states “all the gloom of doubt vanished away” (Augustine, 427, 8.12.29). The work of the Spirit became complete in Augustine, causing him to forsake his sinful life, which he loved, in exchange for true joy.

DONATISM

Donatists had holiness issues. “The primary disagreement between Donatists and the rest of the early Christian Church was over the treatment of those who renounced their faith during the persecution under the Roman emperor Diocletian (303–305), a disagreement that had implications both for the Church’s understanding of the Sacrament of Penance and of the other sacraments in general” (Wikipedia, Donatist). Augustine understood that forgiveness to a far greaeter extent than the Donatists and spent considerable time disputing their beliefs.

The vast majority of the church rejected the Donatist perspective on the restoration of those who renounced their faith. “The critical issue for the Donatists was the purity of the church and the holiness of it’s pastors” (John MacArthur and The Masters Seminary Faculty, 2005, Pastoral Ministry, 34). They felt that forgiveness for forsaking the church during the Diocletian persecutions would be introducing impurity into the congregation and into the pastorate. Their ecclesiology was focused on self-righteousness instead of grace. Because of Augustine’s work to discredit the Donatists, the Roman Catholic Church considers him to be the father or Roman ecclesiastecism; “salvation [being] from original and actual sin as a result of the grace of a sovereign God who irresistibly saves those whom He has elected” (Cairns, p. 142).

Where Augustinian doctrine bears significant differences from modern evangelical theology, he was used magnificently by God in his day to refute the cult leaders of his day. He put out the fires of Satan’s deceptions and in many ways still influences the church today through his testimony as well as his theology.

References

Augustine. (427). A. Outler (Trans), Augustine’s testimony concerning the confessions. Dallas, TX: Perkins School of Theology.

Augustine of Hippo. (n.d.) In Wikipedia. Retrieved from http://en.wikipedia.org/wiki/Augustine.

Cairnes. E. E. (1996). Chsitianity through the centuries. Grand Rapids, MI: Zondervan.

Donatist. (n.d.) In Wikipedia. Retrieved from http://en.wikipedia.org/wiki/Donatist.

John MacArthur and The Masters Seminary Faculty. (2005). Preaching: how to preach biblically. Nashville, TN: Thomas Nelson Inc..

John MacArthur and The Masters Seminary Faculty. (2005). Pastoral ministry: how to shepherd biblically. Nashville, TN: Thomas Nelson Inc..

Lane, T. (2006). A concise history of christian thought. Grand Rapids, MI: Baker Academic.

2010: 03/08; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
The Confessions of Saint Augustine
By Saint Augustine / Hendrickson Publishers

Written in the waning days of the Roman era, Augustine's Confessions are the moving diary of a soul's journey. From his earliest memories of childhood, through his turbulent and licentious youth, to his resolute conversion at the age of 32, Augustine traces a pilgrimage of unbounded grace. Throughout, he passionately addresses the spiritual questions that have engaged thoughtful minds since time began.
The City of God: St. Augustine of Hippo
By St. Augustine; Marcus Dods, trans. / Hendrickson Publishers

16 centuries ago, the greatest empire the world had ever seen, The Roman Empire, symbolically, with the sack of its capitol, the eternal city of Rome, died. It was the end of 1,000 years of civilization by the hands of barbarian hordes from Germania. Many Romans argued at the time that the Empire was crumbling because the ancient gods had been displaced by the now official-and dominant-Christian faith. The City of God is a rebuttal of this belief-but that is far from all that it is. in addition to being an apologetic work of Christian influence, is also one the most important theological constructions on theological anthropology (esp. human depravity, political instability) and the glory of God, of his kingdom, his "City" his righteousness. Moreover, the book is perhaps the most important and groundbreaking political philosophy the church has yet to produce. Second only to Augustine's Confessions in popularity, and spreading a wider theological net than Augustine's De Trinitate The City of God is the greatest and most comprehensive of Augustine's works. It is impossible to understand his thought, or its trajectory without this work. Now bound in a reader friendly design and size, and printed on straight white, and semi-gloss pages this edition is excellent for both a straight read of the text, or a critical study of it.

Irenaeus of Lyons—Defending Sound Doctrine

Irenaeus of Lyons was one of the early church fathers. He was Bishop over the church in Lugdunum, Gaul (modern day France) (Lane, 2006, p. 12). He was a proponent of the episcopal counsels, believing that acceptance of doctrinal authority is the only method for retaining unity of the church (Wikipedia). Irenaeus authored many works, his most famous being Adversus Hereses, a calculated attack on Gnosticism which refuted the various beliefs of different Gnostic churches (Irenaeus, 1872). Irenaeus was also the first of the early church fathers to recognize the canonical value of all four gospels (Wikipedia).

Irenaeus came from a Greek philosophy background, so he was easily able to identify with the Gnostic practices, however, he did not see things as they did. Rather, he found the doctrines to be faulty; ‘…I shall…as my ability serves, labour to overthrow them [Gnostic Doctrines], by refuting them all…Even to give an account of them is a tedious affair…’ (Irenaeus, 1872). Irenaeus also had issue with the Gnostic belief that their practices were handed down to them orally from the apostles, themselves. Had this been true, any valuable wisdom would have been handed down through the churches which they had planted; just as they had the scriptures (Lane, 2006, 13).

Irenaeus also was one of the first to ‘canonize’ scripture as we know it today. Prior to his time, the scriptures referred to the Old Testament, which many gnostic churches did not even follow. Irenaeus saw Christianity, rightly; not as a new religion, but the continuation of God’s plan and the beginning of a new era; a new covenant. The Old Testament scriptures were as much a part of scripture as the New Testament. At this time, the scriptures which Irenaeus and other church leaders of the time supported were virtually the same as the ones we follow today, with minor variation in some churches (Lane, 2006, 13).

Where Irenaeus made considerable contributions to the early church and composed some of Christianity’s most important documents, his focus was primarily on Gnosticism; not because of morbid obsession, but because he believed in unifying sound doctrine. His work on Gnosticism provides us not only with the most information on the subject, but also gives us valuable insight in refuting modern day Gnostics as well as other cults.

Irenaeus. (n.d.) In Wikipedia. Retrieved from http://www.wikipedia.com

Lane, T. (2006). A concise history of christian thought. Grand Rapids, MI: Baker Academic

Irenaeus. (1872). Adversus heresis. London: Library of the Fathers

2010: 03/06; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
St. Irenaeus of Lyons Book. 1: Against the Heresies
By St. Irenaeus of Lyons, translated by Dominic J. Unger / Paulist Press

Written in the 2nd century, this book is Irenaeus' principle work in existence. It is a strong refutation of Gnostic thought, emphasizing a bodily resurrection and glorification for all the redeemed.
On the Apostolic Preaching: St Irenaeus of Lyons
By St. Irenaeus of Lyons; John Behr, trans. / Svs Press

Irenaeus was the most important theologian in the second-century church. First discovered in 1904, this apologetic has been translated from Armenian.

Distinguishing Marks of the Church

There are many distinguishing marks of the Christian church. These can vary from local body to local body, but there are several which are should be foundational to the church as a whole and therefore to the local church as well. These are that the church is one; the church is sanctified; the church is catholic; the church is apostolic; and the church is expanding.

ONE

The church is one. Regardless of denomination or location and regardless of theological differences; there is only one church. “The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ” (1 Corinthians 12.12). All denominations and all locations come together and work together to form one body of Christ.

CATHOLIC

Not only is the body one, but the body is catholic. This is not catholic in the sense of Catholicism; rather it is catholic in the sense that the church is broad and far reaching. There is no extent to which the church ends. This can be taken in a physical sense, in that there is no part of creation which the church is unable to reach. It can also be taken in a social sense, in that there is no way of life or mental condition which is inconducive to being a part of the church.

SANCTIFIED

Jesus said, “My kingdom is not of this world…my kingdom is from another place” (John 18.36). The church has been set aside to be taken to the place that God has prepared for it. Not only that, but to be sanctified means to be changed to be like Christ. The church should constantly be changing to exhibit more closely the characteristics of Christ.

APOSTOLIC

The early church “devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (Acts 2.42). So, the modern church should be as well. For the church to be apostolic is to devote themselves to the teaching of the apostles and in many cases to the practices of the apostles. Since the apostles were commissioned with the job of starting the church, their practices are the foundation for most modern church practices.

EXPANDING

The command to the Apostles to, “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28.19) applies to the church today as well. In fact, this command was given for the purposes of growing the church and the church today should be persistent in this same goal.

CONCLUSION

All of these attributes are exhibited in any bible following church today. Certainly the church as a whole is one, catholic in nature, sanctified, apostolic and most certainly, expanding. Paul’s words are applicable here, “If anyone wants to be contentious about this, we have no other practice—nor do the churches of God” (1 Corinthians 11.16).

Image Credits: jaylopez, sxc.hu

2010: 03/05; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
Nine Marks of a Healthy Church, Expanded Edition
By Mark Dever / Crossway Books & Bibles

Some churches are thriving, while others are barely surviving. What distinguishes a healthy community from one that's ailing? In this expanded edition of his classic study, Dever identifies nine marks that set a vigorous, biblical congregation apart, including expository preaching, biblical theology, concern for discipleship and growth, biblical church leadership, and more. 287 pages, softcover from Crossway.

Fruits of the Holy Spirit—Joy, Peace, Patience & Goodness

Paul says in Galatians, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (vv. 5.22,22) The verse starts by saying, “But.” These verses are in direct opposition to the previous context, which is the obvious acts of the sinful nature. To obtain the fruits of the Holy Spirit, man must live in opposition to the acts of the sinful nature: “sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like” (vv. 5.19-21). The following are biblical definitions of some of these fruits.

Joy. Joy is different than happiness. Happiness is intermittent; this makes me happy, this doesn’t. Joy is the result of consistent contentment with what God has provided. (For an example of this type of contentment, see Nehemiah 8.10.)

Peace. This is a supernatural peace. It is far more than a moment of tranquility after a long day. It is the indescribable “peace that transcends all understanding” (Philippians 4.7).

Patience. This is what is often referred to as longsuffering. It is perseverance and persistence at it’s best. By nature, we get frustrated with all sorts of things, but through the Holy Spirit, we can endure all things and we can do all things. The key element of patience is knowing that all things which God has called us to will happen in His timing if we are patient and wait on Him.

Goodness. This is fairly synonymous with godliness since all goodness comes from God. However, goodness has more to do with motive than action. All people do good things, but often out of selfish ambition—“I gave to charity because I needed a tax write off.” Goodness is far more. It is the characteristic result of the act of selflessness.

The most important thing to remember regarding the fruits of the Holy Spirit is that man will not obtain the full extent of the virtuous fruit while on earth. Letting go of the acts of the sinful nature, causes one to draw nearer to Christ and experience a greater depth of the fruit. Many people will ask why they lack joy or peace. The answer is that they probably are not completely lacking, but that they have very little because they have not fully opposed the acts of the sinful nature.

Image Credits: thea0211.sxc.hu

2010: 03/04; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
Fruit of the Spirit LifeGuide Topical Bible Studies
By Inter-varsity Press

Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. To be spiritually mature is to show the fruit of the Spirit of Christ in our lives. The New and Old Testament passages you will study highlighting each quality will help allow the Spirit's fruit to ripen. This revised LifeGuide Bible Study features additional questions for starting group discussions and for meeting God in personal ways, together with expanded leader's notes and an extra "Now or Later" section for deeper study.

All Are Not Prophets—The Manifestation of the Spirit According to the Old and New Covenants

The Holy Spirit appears to operate differently in the Old Testament. The Holy Spirit is foundational to the new covenant, but often appears to take a back seat when looking at the old covenant. Ultimately, the Holy Spirit actually performs the same role, but in a different capacity. All of the roles of the Holy Spirit during the old covenant, remain in the New Testament, but the Spirit works in a far more general manor. Three ways that the Spirit works is through supernatural ability, by speaking to an individual and by bringing messages to God’s people—prophesy.

There are countless passages where the Spirit of God indwells a man to give him supernatural ability. The interesting thing about the Old Testament is that the Holy Spirit will come and go from men and not all men are so easily able to obtain the Holy Spirit. One such occurrence comes from Judges, where the Spirit “came upon” Othniel in order to deliver a repentant Israel from oppression (Judges 3.10). In the New Testament, all believers have the Holy Spirit as the Spirit is the seal of man’s salvation (Ephesians 1.13).

The Spirit speaks. The Spirit placed in the mind of David the “plans…for the courts of the temple of the LORD and all the surrounding rooms, for the treasuries of the temple of God and for the treasuries for the dedicated things” and “He gave him instructions for the divisions of the priests and Levites, and for all the work of serving in the temple of the LORD, as well as for all the articles to be used in its service” (1 Chronicles 28.12,13). This is one of many occurrences of the Spirit of the Lord moving in one person in the Old Testament. Under the new covenant, all Christians have the Holy Spirit and receive guidance from Him in the very same way, however not performing such grand purposes individually.

Prophesy is the proclamation of God’s word. In the New Testament, prophesy is referred to as a spiritual gift or the manifestation of the Spirit; that is, a gift of the Spirit which occurs when the Spirit comes upon a man (1 Corinthians 12). In the Old Testament, God’s word came upon certain men in order to proclaim a specific message—usually repentance—to Israel. Prophesy occurs on a much less formal scale under the new covenant. Prophesy is often personal, or localized, not necessarily a message intended by the Spirit for all believers. And because of this, there are far more ‘prophets’ today than in Old Testament times, although all are not prophets.

It can be seen through these three works of the Spirit in man that the role of the Holy Spirit has not changed, but since the relationship between man and God has been brought nearer through the Spirit, the Spirit tends to work in a much smaller capacity in individuals, but in a far greater capacity throughout the world. In the Old Testament God works through Israel to affect the world. In the New Testament, He works internationally, through far more people to affect the world in far greater ways.

2010: 02/22; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
The Person and Work of the Holy Spirit
By R.A. Torrey / Zondervan

What are the gifts of the Spirit? What's the difference between baptism with the Spirit and the filling of the Spirit? What about speaking with tongues?
The Holy Spirit
By R.A. Torey / Ambassador-emerald, Intl.

R.A. Torrey, ordained to the ministry in 1878, was an American evangelist, Bible scholar, and successor to D.L. Moody. The Holy Spirit contains the addresses that Torrey gave on the Holy Spirit as he traveled from city to city. While the substance of these addresses are found in Torrey's comprehensive The Person and Work of the Holy Spirit...

Speaking in Tongues—Spiritual Gifts

There is a lot of controversy in the church today over speaking in tongues. Speaking in tongues is a supernatural means of communication, allowing the message of the gospel to transcend language (Acts 2.4-13). It requires a person to speak in tongues and another to interpret tongues (1 Corinthians 12.10). Truly, the Bible is not specific on exactly what speaking in tongues sounds like or exactly how it happened. For this reason, the following analysis will be done inductively, based on what is addressed in scripture.

WHAT IS THE GIFT FOR?

Paul said that he “would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14.19). Tongues began to be used in the early church, likely, because it was an obvious supernatural work. Most other gifts do not exhibit physiological change in such an obvious way as speaking in tongues, so the early church sought this gift out. But Paul told them, “Tongues…are a sign, not for believers but for unbelievers” (1 Corinthians 14.22). It’s original intent as used in Acts, chapter 2 was to present the gospel message to unbelievers who speak different languages.

WHAT DOES THE GIFT DO?

Speaking in tongues is unintelligible, possibly even to the one speaking (1 Corinthians 14.9,13). It also does not happen apart from consciousness. Certain charismatic traditions exhibit tongues in a way that displays that the flesh as being overtaken by the Spirit. This is not biblical. In 1 Corinthians, chapter 14, Paul speaks of praying in tongues, which is communication between man and God and therefore requires that the man understand what he is talking about. There is no need for the Spirit to cause man to speak unintelligibly toward God.

HOW IS IT TO BE USED? SHOULD IT BE USED TODAY?

A previously stated, speaking in tongues is for the purpose of speaking to unbelievers of a different language and therefore can be used today. But, in most cases, it is unnecessary as we—the church—are able to communicate with pretty much all people groups. Tongues can be useful, however, if there is no language interpreter available, but only if there is an interpreter of tongues available.

Many churches do use tongues today. Where tongues is not supposed to be used in the church, we are at liberty to speak in tongues in the church, so long as it is done in an orderly manner and is only used for the edification of the body (1 Corinthians 14.26-28).

CONCLUSION

Paul’s gives advice on speaking in tongues. He says, “excel in gifts that build up the church” (1 Corinthians 14.12). Rather than to seek out the gift of tongues, we should seek out prophesy and other gifts which are for the expansion of the gospel and the building up and edification of God’s people. “All things are lawful, but not all things are profitable All things are lawful, but not all things edify…whatever you do, do all to the glory of God” (1 Corinthians 10.23,31). If it does not edify, it does not glorify God. If someone is considering the value of seeking in tongues, there is one standard; does speaking in tongues glorify God? Rarely.

Image Credits: fbello, sxc.hu

2010: 02/18; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
Heavenly Tongues or Earthly Languages
By Gary Goodell / Beacon Hill Press

In this study, Dr. Goodell examines the principal New Testament texts that speak of this phenomenon. He carefully focuses on the context of the verses where tongues are mentioned and gives scholarly reasons why one ought not to feel like a second-class Christian if one doesn't speak in tongues.
N.T. Teaching On Tongues
By Merrill Unger / Kregel Publications

Discussions and disagreements continue among Christians over the nature and place of the gift of tongues. Is speaking in tongues a valid spiritual gift for today? Do the fruits of the modern charismatic movement commend glossolalia as a positive blessing for God's people?
You Can Pray in Tongues
By Don Nori / Destiny Image

Are you curious about praying in tongues? Do you desire to take a step closer to God and increase your faith?

The Pneumatology of the New Testament Authors–Understanding of the Holy Spirit

THE PNEUMATOLOGY OF PAUL

Paul speaks at length about the Spirit. Why? Because it is critical to our eternal perspective. Paul’s pneumatology can be summed up by the following:

You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. (Romans 8.9)

In other words, the person who is ‘hell bent’ lives a life characteristic of the sinful nature, but the man who is ‘heaven bent’ has been “sealed in Him with the Holy Spirit” (Ephesians 1.3) and will therefore live a life characteristic of Christ.

PNEUMATOLOGY IN HEBREWS

The Author of Hebrews sees sharing in the Holy Spirit as tasting the heavenly gifts and as tasting the word of God and the powers of the coming age (Hebrews 6.4,5). Basically, he sees the Spirit as the foreshadowing of the righteousness which Christians will be accredited in heaven. He says that “If we deliberately keep on sinning after we have received the knowledge of the truth [through the Spirit]”, we have “insulted the Spirit of grace” (Hebrews 10.26,29). If we continue to exhibit signs of unrighteousness, we insult the same Spirit which has allowed us to taste righteousness. Because of the Spirit at work within us, we ought to deliberately live as righteous, so much as it has not yet been attained.

THE PNEUMATOLOGY OF PETER

Peter uses words to express the incredible control that the Holy Spirit has—or should have—over man. Sanctification, he says, is the “work of the Spirit” not of man (1 Peter 1.2). It is only by the Holy Spirit that the gospel is preached, not by man (1 Peter 1.12). Man is “made alive [saved by grace] through the Spirit” (1 Peter 3.18). In other words all things are of the Holy Spirit, so man should, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation” (1 Peter 2.2).

THE PNEUMATOLOGY OF JAMES

James has the least to say about the Holy Spirit than any other New Testament author. Only once does he address the Spirit directly, but what he does address is spirituality. He says that what “is earthly, unspiritual, [is] of the devil” (James 3.15). Specifically James is addressing worldly wisdom, which is really all things if we understand wisdom to be the way that life is discerned. He goes on to call the friend of the world the enemy of God and that is why the “spirit he caused to live in us envies intensely” (James 4.4,5). So, James sees the Spirit, rightly, as the manifestation of God within man; in direct and complete opposition to evil.

THE PNEUMATOLOGY OF JUDE

Like James, Jude says little about the Spirit. What is evident is that Jude saw the Spirit as the means for sanctification. He said that “…men who…follow mere natural instincts…do not have the Spirit” (Jude 1.19). In other words, to follow the Spirit is to abandon natural instincts or “ungodly desires” (Jude 1.18). Instead of following natural instincts, “build yourselves up in your most holy faith and pray in the Holy Spirit” (Jude 1.20).

THE PNEUMATOLOGY OF JOHN

John acknowledges that the Holy Spirit is in fact the “Spirit of truth” (John 14.17, John 15.26, John 16.14, 1 John 4.6). So much so, that he challenges us to “test the spirits to see whether they are from God” (1 John 4.1). Here is how he says you know if you have the Holy Spirit of truth; it is in “Those who obey his commands” (1 John 3.24), it is the “spirit that acknowledges that Jesus Christ has come in the flesh” (1 John 4.2) and “and whoever knows God listens to us” (1 John 4.6). John was likely challenging a very liberal spiritual understanding which exists in many cultures, that there is a part of God’s Spirit in all things. Not so! He is only in “the true worshipers [who] will worship the Father in spirit and truth” (John 4.23).

2010: 02/12; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
Life Principles Study Guide: Relying on the Holy Spirit
By Thomas Nelson

Experience the joy-filled walk with God by learning to hear His voice. Ten studies with in-depth commentary, biblical insight, thought-provoking questions, and practical applications will help you get in touch with Scripture, the Holy Spirit and yourself! Ten lessons for individuals or groups.
Experiencing the Holy Spirit
By Andrew Murray / Whitaker House Publishers

From the Scriptures, Andrew Murray discusses the importance and power of the Holy Spirit in the Christian's life. Discover the life changing benefits of being filled with the Holy Spirit. As God's divine power flows into your heart and permanently transforms your life, you will excel to new heights in your Christian maturity and experience!

God Lives Under the Bed

Bedroom 3 I have no idea who wrote this, but felt it should be shared. I would like to have faith like Kevin. (If anyone knows the real author, please contact me and I will give credit.)

I envy Kevin. My brother, Kevin, thinks God lives under his bed. At least that’s what I heard him say one night.

He was praying out loud in his dark bedroom, and I stopped to listen, ‘Are you there, God?’ he said. ‘Where are you? Oh, I see. Under the bed…’

I giggled softly and tiptoed off to my own room. Kevin’s unique perspectives are often a source of amusement. But that night something else lingered long after the humor. I realized for the first time the very different world Kevin lives in

He was born 30 years ago, mentally disabled as a result of difficulties during labor. Apart from his size (he’s 6-foot-2), there are few ways in which he is an adult.

He reasons and communicates with the capabilities of a 7-year-old, and he always will. He will probably always believe that God lives under his bed, that Santa Claus is the one who fills the space under our tree every Christmas and that airplanes stay up in the sky because angels carry them.

I remember wondering if Kevin realizes he is different. Is he ever dissatisfied with his monotonous life?

Up before dawn each day, off to work at a workshop for the disabled, home to walk our cocker spaniel, return to eat his favorite macaroni-and-cheese for dinner, and later to bed.

The only variation in the entire scheme is laundry, when he hovers excitedly over the washing machine like a mother with her newborn child.

He does not seem dissatisfied.

He lopes out to the bus every morning at 7:05, eager for a day of simple work.

He wrings his hands excitedly while the water boils on the stove before dinner, and he stays up late twice a week to gather our dirty laundry for his next day’s laundry chores.

And Saturdays – oh, the bliss of Saturdays! That’s the day my Dad takes Kevin to the airport to have a soft drink, watch the planes land, and speculate loudly on the destination of each passenger inside. ‘That one’s goin’ to Chi-car-go! ‘ Kevin shouts as he claps his hands.

His anticipation is so great he can hardly sleep on Friday nights.

And so goes his world of daily rituals and weekend field trips.

He doesn’t know what it means to be discontent..

His life is simple.

He will never know the entanglements of wealth of power, and he does not care what brand of clothing he wears or what kind of food he eats. His needs have always been met, and he never worries that one day they may not be.

His hands are diligent. Kevin is never so happy as when he is working. When he unloads the dishwasher or vacuums the carpet, his heart is completely in it.

He does not shrink from a job when it is begun, and he does not leave a job until it is finished. But when his tasks are done, Kevin knows how to relax.

He is not obsessed with his work or the work of others. His heart is pure.

He still believes everyone tells the truth, promises must be kept, and when you are wrong, you apologize instead of argue.

Free from pride and unconcerned with appearances, Kevin is not afraid to cry when he is hurt, angry or sorry. He is always transparent, always sincere. And he trusts God.

Not confined by intellectual reasoning, when he comes to Christ, he comes as a child. Kevin seems to know God – to really be friends with Him in a way that is difficult for an ‘educated’ person to grasp. God seems like his closest companion.

In my moments of doubt and frustrations with my Christianity, I envy the security Kevin has in his simple faith..

It is then that I am most willing to admit that he has some divine knowledge that rises above my mortal questions.

It is then I realize that perhaps he is not the one with the handicap. I am. My obligations, my fear, my pride, my circumstances – they all become disabilities when I do not trust them to God’s care.

Who knows if Kevin comprehends things I can never learn? After all, he has spent his whole life in that kind of innocence, praying after dark and soaking up the goodness and love of God.

And one day, when the mysteries of heaven are opened, and we are all amazed at how close God really is to our hearts, I’ll realize that God heard the simple prayers of a boy who believed that God lived under his bed..

Image Credits: veralu, sxc.hu

2010: 02/11; Blog
Write comment Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
The Prodigal God: Recovering the Heart of the Christian Faith
By Timothy Keller / Penguin Putnam Inc.

Using his characteristic intellectual approach to faith issues, Keller uncovers an unexpected message in the familiar---and often misunderstood---New Testament parable of the prodigal son. Seekers and believers alike will see Christianity in a whole new way when they learn how Christ's followers are supposed to love, so they can join him in heaven. 176 pages, hardcover from Penguin.
If God Is Good . . . Faith in the Midst of Suffering and Evil
By Randy Alcorn / Random House, Inc

Difficult times beg questions about God's goodness and power. Offering compelling true stories, fresh answers, and biblical insights, Alcorn challenges the logic of disbelief and reveals the big picture of who God is and what he's doing in the world---equipping you to share your faith clearly with those experiencing pain and fear. 432 pages, hardcover from Multnomah.

Perseverance–God's or Man's–Armenianism vs. Calvinism

There is a never ending argument between the two most popular theological viewpoints in protestant theology on the matter of perseverance. Calvinists believe that all who were chosen by Christ persevere because God causes them to do so. Armenianists believe that man has to persevere in order to be a Christian and retain their salvation. Where there are logical arguments for both, I believe that scripture points to a middle ground.

CALVINISM

Calvinism says that you are chosen for salvation before time began. Because of this, there is nothing that can be done to lose your salvation. They believe that the person who lacks perseverance in faith and falls away was never truly saved in the first place.

ARMENIANISM

The Armenian tradition says that no one is chosen, that you have to choose Christ. They believe in complete free will. Because of this, the person who lacks perseverance can actually fall away from Christ, thereby losing their salvation. In the same way that one chooses to follow Christ, resulting in salvation, they can choose to later deny Christ and lose their salvation.

MY POINT OF VIEW

There is a lot of scripture to back up both of these arguments on perseverance. I believe that scripture actually provides a middle ground. Romans 8 says, “For those God foreknew he also predestined to be conformed to the likeness of his Son” (v. 29). I believe that this verse implies God’s foreknowledge of who would choose Him; that His eternal plan was for the sanctification (conformity to the likeness of Christ) of those who would choose to follow—freewill as opposed to predestination. This view opposes Calvinism.

I do not believe that someone can fall away, once saved, regardless of what we do. Salvation is God’s to give and He said, “Never will I leave you; never will I forsake you” (Hebrews 13.5). This view opposes Armenianism. At the same time, however, I do believe that there are many Christians who will fall away, although I believe it is most likely that Calvinists and Armenianists are both correct; some were likely never saved and others are saved, but have simply become too entangled by the cares and worries of the world to remain faithful.

Image Credits: photobucket.com, dutchjunior; christianmegadownload.com

2010: 02/10; Blog
2 comments Syndicate Post
This Bible Study Lesson is Property of Anthony Delgado
The Five Dilemmas of Calvinism
By Craig R. Brown

After a brief survey of the historical development of Calvinism and a comparison of Calvinism and Arminianism, Brown turns to a consideration of five dilemmas...
Arminian Theology: Myths and Realities
By Roger E. Olson

"To say, 'This man is an Arminian,'" John Wesley once complained, "is like saying, 'This is a mad dog.'" Calvinists have propagated misrepresentations of Arminian theology that Olson wants to set at rest...