The Holy Spirit/God's Word
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Yep I believe the greatest problem is not God's sovereignty but sinful unbelief
Well, I see no need for you to take pot-shots, but you have the desire to do that.
IMO desire for discussion seeking to explain why views are right is better.
A main purpose of prayer should be moral improvement (Col. 1:10). Moral perfection should be the life-long goal of every believer. The fruit of the HS includes all good works.
Like in Colossians, Paul began his prayer in Ephesians 1:16-17 by thanking God the Father for the faith of the recipients of his epistle and by asking God to give them the Spirit of wisdom/spiritual wisdom, and “revelation” surely refers to “knowledge/understanding of His will”. The word “so” is equivalent to “in order that”, so it is likely that “knowing God better” is another way of saying living “a life worthy of the Lord”.
We should pray for enlightenment (Eph. 1:18a). The continuation of Paul’s prayer refers to the “eyes of the heart”. The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15), and “eyes” refers to the human will (MFW, Matt. 13:14-15). Enlightenment is akin to edification, which occurs as a believer learns God’s Word (Psa. 119:105), and it is in the same vein as “growing in the knowledge of God” (in Col. 1:10).
A main purpose of Paul’s prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one’s earthly sojourn (Eph. 1:18b). Paul compares spiritual blessings to physical wealth and calls them “glorious”, as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.
As in Eph. & Col., Paul’s prayer in Philippians 1:3-4 begins with thanksgiving (cf. Phil. 4:6). This sounds like Paul took time to pray for each individual believer. He urged believers to pray with joy (Phil. 1:4a). In this epistle “joy despite suffering” seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).
Paul continues his prayer in Phil. 1:9-11 in a way similar to Eph. 3:17-19, and it also is in the same vein as Paul’s prayer for the Ephesians and the Colossians to understand God’s Word and become morally blameless, “filled with the fruit of righteousness” (Phil. 1:11a, cf. Gal. 5:22-23). He admonished believers to keep on praying and learning to love “until the day of Christ” (Phil. 1:10b). This refers to the Second Coming of Christ (cf. Phil. 3:20-21). Sinlessness is not merely being devoid of sin, but rather it is filling the void with Christ’s Holy Spirit (cf. Matt. 12:43-45).
Paul taught that prayers should glorify God (Phil. 1:11b). This is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.
He also taught us to pray for God to sanctify souls completely, so their “whole spirit, soul and body may be kept blameless at the coming of our Lord” (1THS 5:23). We see this prayer reiterates Phil. 1:9-11.
Paul wanted Christians to pray for divine power to enable good intentions and faithful acts (2Thes. 1:11-12). We note another reference to praying for others “constantly”, that God may continue to count them worthy of his calling (cf. Rom. 4:1-25). The request for divine strength is repeated in 2Thes. 2:16-17, with for good words added to deeds.
Finally, we should pray for perseverance (2Thes. 3:5), for increasing love (Eph. 3:17b-19) and for enduring suffering like Christ (Heb. 5:7-9).
Paul continues his prayer in Phil. 1:9-11 in a way similar to Eph. 3:17-19, and it also is in the same vein as Paul’s prayer for the Ephesians and the Colossians to understand God’s Word and become morally blameless, “filled with the fruit of righteousness” (Phil. 1:11a, cf. Gal. 5:22-23). He admonished believers to keep on praying and learning to love “until the day of Christ” (Phil. 1:10b). This refers to the Second Coming of Christ (cf. Phil. 3:20-21). Sinlessness is not merely being devoid of sin, but rather it is filling the void with Christ’s Holy Spirit (cf. Matt. 12:43-45).
Paul taught that prayers should glorify God (Phil. 1:11b). This is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.
He also taught us to pray for God to sanctify souls completely, so their “whole spirit, soul and body may be kept blameless at the coming of our Lord” (1THS 5:23). We see this prayer reiterates Phil. 1:9-11.
Paul wanted Christians to pray for divine power to enable good intentions and faithful acts (2Thes. 1:11-12). We note another reference to praying for others “constantly”, that God may continue to count them worthy of his calling (cf. Rom. 4:1-25). The request for divine strength is repeated in 2Thes. 2:16-17, with for good words added to deeds.
Finally, we should pray for perseverance (2Thes. 3:5), for increasing love (Eph. 3:17b-19) and for enduring suffering like Christ (Heb. 5:7-9).
The OT Shema (Deut. 6:4) and the NT indicate there is one God (Eph. 4:6, 1Tim. 2:5), and the NT teaches that the one God relates to believers in three ways simultaneously: as the Father, as the Son and as the HS. Whereas God the Father is mainly described as creator or initiator (Gen. 1:1) and God the Son mainly as Messiah or mediator (1Tim. 2:5), God the HS is mainly described as indweller of believers (Rom. 5:5, 1 John 4:7, Gal. 5:22, Eph. 2:18). These descriptions commonly use three prepositions: God the Father is over all creation (Eph. 4:6), God the Son is Immanuel or with humanity (Matt. 1:23), and the HS is within all believers (Eph. 1:13-19, cf. 1Cor. 8:6).
The HS is not frequently mentioned in the OT except in Isaiah (Isa. 4:4, 11:2, 42:1, 44:3, 48:16, 59:21, 61:1, 63:10), but He is more fully revealed in the NT. The HS is cited as somehow causing the virgin Mary to be pregnant with Jesus (via implanting a zygote untainted by sin?), although this fact was communicated to Joseph by an “angel of the Lord” (Matt. 1:18-23, Luke 1:26-35). The HS also filled the parents of John, Elizabeth and Zechariah (Luke 1:41&67), but an angel of the Lord told them that John would be filled with the HS from the womb (Luke 1:15). The HS then caused Simeon to prophesy that Jesus was Christ (Luke 2:25-35).
John the Baptist said that Jesus would baptize his followers with the HS, and the HS came upon Jesus after his baptism by John (Matt. 3:11-17, Luke 3:16-22), after which the HS filled Jesus and led him into the desert to be tempted by the devil (Matt. 4:1, Luke 4:1-2). Jesus described the HS as the Counselor and Teacher of Truth who would indwell his disciples following his death (John 14:16-17 & 25-26, 15:26, 16:13-15). The HS is mentioned frequently in the book of Acts (Acts 1:5, 2:4, 9:17, 13:2, 19:2), and in many of Paul’s letters (Rom. 8:4-26, 1Cor. 6:19, Eph. 4:30) as well as in some of the other epistles (2Pet. 1:21, Jude 20).
The HS is not frequently mentioned in the OT except in Isaiah (Isa. 4:4, 11:2, 42:1, 44:3, 48:16, 59:21, 61:1, 63:10), but He is more fully revealed in the NT. The HS is cited as somehow causing the virgin Mary to be pregnant with Jesus (via implanting a zygote untainted by sin?), although this fact was communicated to Joseph by an “angel of the Lord” (Matt. 1:18-23, Luke 1:26-35). The HS also filled the parents of John, Elizabeth and Zechariah (Luke 1:41&67), but an angel of the Lord told them that John would be filled with the HS from the womb (Luke 1:15). The HS then caused Simeon to prophesy that Jesus was Christ (Luke 2:25-35).
John the Baptist said that Jesus would baptize his followers with the HS, and the HS came upon Jesus after his baptism by John (Matt. 3:11-17, Luke 3:16-22), after which the HS filled Jesus and led him into the desert to be tempted by the devil (Matt. 4:1, Luke 4:1-2). Jesus described the HS as the Counselor and Teacher of Truth who would indwell his disciples following his death (John 14:16-17 & 25-26, 15:26, 16:13-15). The HS is mentioned frequently in the book of Acts (Acts 1:5, 2:4, 9:17, 13:2, 19:2), and in many of Paul’s letters (Rom. 8:4-26, 1Cor. 6:19, Eph. 4:30) as well as in some of the other epistles (2Pet. 1:21, Jude 20).
Understanding the HS may begin with John’s writings that associate the HS with Truth or teaching GW. In John 14:16-18 Jesus said, “I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth… [who] will be in you. I will not leave you as orphans; I will come to you.” This indicates that the indwelling Spirit is how Jesus enters the hearts of believers as they open the door and invite him in (per Rev. 3:20, cf. 1Cor. 3:16). The initial indwelling of the HS is referred to as spiritual rebirth or being born again in John 3:5-8 (cf. 1John 5:7-8).
Jesus said in John 15:26, “When the Counselor comes, whom I will send you from the Father, the Spirit of Truth who goes out from the Father, he will testify about me.” In John 16:13-14 Jesus said, “When he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you.” 1 John 5:6 says the HS is the Truth, John 17:17 says GW is Truth, and 1 John 4:2 says He acknowledges that Jesus is Christ or God incarnate (cf. 1Cor. 2:10-13).
We see in these passages an identification of the Spirit with truth or the word of God, which we also find in 2Thes. 2:13b: “From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.” We see in this statement an example of using “and” to indicate equivalence rather than addition of something different.
This identification is also made in the OT, such as Isa. 59:21b, “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children… forever, says the Lord.” And also in Ezek. 36:26-27, “I will give you a new heart and put a new spirit in you… I will put my Spirit in you to follow my decrees and be careful to keep my laws.” With this understanding, the 119th Psalm takes on a NT meaning (e.g., Psa. 119:10-11, 81, 105, 174), because the primary or essential truth is the Gospel regarding how to be saved per Col. 1:5 and Eph. 1:13.
Again, there are two ways we perceive God’s HS/learn GW: 1. via creation (Rom. 1:20), and 2. via divinely inspired Scripture (2Tim. 3:16-17), which is what 1 Cor. 2:10-12 teaches where it says that God reveals to us by His Spirit the deep things of God that only He knows and that cannot be learned by the physical senses and can only be learned by the direct revelation of God to us by His Spirit.
Jesus indicated this discernment via spiritual eyesight would happen as the HS taught truth to believers (John 14:26 & 16:13). Paul describes this teaching/ learning process as involving or the purpose of apostles, prophets, evangelists and pastor-teachers (Eph. 4:11-13). This process is intimate, because GW = HS = Love (per John 6:63 & Rom. 5:5).
Jesus said in John 15:26, “When the Counselor comes, whom I will send you from the Father, the Spirit of Truth who goes out from the Father, he will testify about me.” In John 16:13-14 Jesus said, “When he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you.” 1 John 5:6 says the HS is the Truth, John 17:17 says GW is Truth, and 1 John 4:2 says He acknowledges that Jesus is Christ or God incarnate (cf. 1Cor. 2:10-13).
We see in these passages an identification of the Spirit with truth or the word of God, which we also find in 2Thes. 2:13b: “From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.” We see in this statement an example of using “and” to indicate equivalence rather than addition of something different.
This identification is also made in the OT, such as Isa. 59:21b, “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children… forever, says the Lord.” And also in Ezek. 36:26-27, “I will give you a new heart and put a new spirit in you… I will put my Spirit in you to follow my decrees and be careful to keep my laws.” With this understanding, the 119th Psalm takes on a NT meaning (e.g., Psa. 119:10-11, 81, 105, 174), because the primary or essential truth is the Gospel regarding how to be saved per Col. 1:5 and Eph. 1:13.
Again, there are two ways we perceive God’s HS/learn GW: 1. via creation (Rom. 1:20), and 2. via divinely inspired Scripture (2Tim. 3:16-17), which is what 1 Cor. 2:10-12 teaches where it says that God reveals to us by His Spirit the deep things of God that only He knows and that cannot be learned by the physical senses and can only be learned by the direct revelation of God to us by His Spirit.
Jesus indicated this discernment via spiritual eyesight would happen as the HS taught truth to believers (John 14:26 & 16:13). Paul describes this teaching/ learning process as involving or the purpose of apostles, prophets, evangelists and pastor-teachers (Eph. 4:11-13). This process is intimate, because GW = HS = Love (per John 6:63 & Rom. 5:5).
Although John associates the HS with GW in his Gospel, it is in his epistles that he describes the HS in terms of divine love (DL). In
1 John 1:5-10 John says that God is light, which means truth/GW, but in 1 John 2:3-11 he also describes GW as love and refers to the new command of Jesus given in John 13:34-35, which was to love one another and was the indication of discipleship. This command and manifestation of the HS is reiterated in 1 John 3:11. DL is the light that overcomes the darkness of sin and is the sign that GW indwells someone (1John 2:9-14).
In 1John 2:20 the HS is called "an anointing from the Holy One", which means the HS/GW/DL, who teaches believers "all things" (cf. John 16:13, Matt. 28:20), including the need to remain in Him so that He will remain in them (1John 2:24-28, 4:13-16). In 1John 3:1 John celebrates the great DL of God that would deem believers or those who reflect His DL to be is spiritual children. This truth was called being born of God's HS by John (John 3:3-8, 1John 2:29, 3:9) and receiving and having the HS of sonship by Paul (in Rom. 8:14-17). The HS is recognized as indwelling those who acknowledge Jesus as God's Son or Messiah/Christ (1John 3:23a, 4:2-3, 5:5-8) and who have DL (1John 3:23b, 4:7-12).
The HS and DL cannot be divorced (1John 4:19-21, 5:1, Rom. 5:5); having DL is how a person can be confident of having the HS or saving faith (1John 3:24, 4:13-18, 5:4-5). He who is without DL remains without GW (John 3:18-21, 1John 3:14-15). As Paul also taught: The only thing that matters is faith manifested by DL (Gal. 5:6, 22-23). Christ/God manifested DL by his sacrificial death (1John 3:16, Rom. 5:8), so loving fellow Christians by helping them with material needs should not be burdensome (1John 3:17-18, Jam. 2:14-17, Matt. 11:29-30). He who hates his spiritual brother is no better than a murderer (1John 3:15, John 8:42-44). God is the source of DL, so souls can only truly love by reflecting DL (1John 4:19). God initiates; sinners cooperate--or not.
1 John 1:5-10 John says that God is light, which means truth/GW, but in 1 John 2:3-11 he also describes GW as love and refers to the new command of Jesus given in John 13:34-35, which was to love one another and was the indication of discipleship. This command and manifestation of the HS is reiterated in 1 John 3:11. DL is the light that overcomes the darkness of sin and is the sign that GW indwells someone (1John 2:9-14).
In 1John 2:20 the HS is called "an anointing from the Holy One", which means the HS/GW/DL, who teaches believers "all things" (cf. John 16:13, Matt. 28:20), including the need to remain in Him so that He will remain in them (1John 2:24-28, 4:13-16). In 1John 3:1 John celebrates the great DL of God that would deem believers or those who reflect His DL to be is spiritual children. This truth was called being born of God's HS by John (John 3:3-8, 1John 2:29, 3:9) and receiving and having the HS of sonship by Paul (in Rom. 8:14-17). The HS is recognized as indwelling those who acknowledge Jesus as God's Son or Messiah/Christ (1John 3:23a, 4:2-3, 5:5-8) and who have DL (1John 3:23b, 4:7-12).
The HS and DL cannot be divorced (1John 4:19-21, 5:1, Rom. 5:5); having DL is how a person can be confident of having the HS or saving faith (1John 3:24, 4:13-18, 5:4-5). He who is without DL remains without GW (John 3:18-21, 1John 3:14-15). As Paul also taught: The only thing that matters is faith manifested by DL (Gal. 5:6, 22-23). Christ/God manifested DL by his sacrificial death (1John 3:16, Rom. 5:8), so loving fellow Christians by helping them with material needs should not be burdensome (1John 3:17-18, Jam. 2:14-17, Matt. 11:29-30). He who hates his spiritual brother is no better than a murderer (1John 3:15, John 8:42-44). God is the source of DL, so souls can only truly love by reflecting DL (1John 4:19). God initiates; sinners cooperate--or not.
II. Spiritual Dynamics
Spiritual dynamics refers to how God’s HS interacts and communicates/communes with humans. It begins primitively when selfish but innocent babies attain the stage of moral accountability or conscience as they are able to understand what their parents deem to be right and wrong beliefs and behavior, which is normally well-developed by the age of eight or the stage of pre-pubescence, comparable to when Adam and Eve became aware it was wrong to eat from the forbidden tree (Gen. 2:17).
During this stage a soul’s relationship with God begins when the person becomes a truthseeker (cf. Matt. 7:7, Heb. 11:6), because God’s Spirit is Truth (1John 5:6), although the young soul may not realize it (Rom. 1:17). As a truthseeker at any time in history contemplates creation, Paul indicates that they will be able to discern God’s being and loving will in nature (Rom. 1:20, 2:14-15, Gal. 5:14) by means of what theologians call general revelation. In this regard it is good to plumb the depths of Gen. 1:1-3 describing the Spirit of God’s presence as God spoke creation into existence and connect it with John 1:1-3 saying the Word was in the beginning and through Him all things were made (cf. Acts 17:27-28).
Spiritual dynamics refers to how God’s HS interacts and communicates/communes with humans. It begins primitively when selfish but innocent babies attain the stage of moral accountability or conscience as they are able to understand what their parents deem to be right and wrong beliefs and behavior, which is normally well-developed by the age of eight or the stage of pre-pubescence, comparable to when Adam and Eve became aware it was wrong to eat from the forbidden tree (Gen. 2:17).
During this stage a soul’s relationship with God begins when the person becomes a truthseeker (cf. Matt. 7:7, Heb. 11:6), because God’s Spirit is Truth (1John 5:6), although the young soul may not realize it (Rom. 1:17). As a truthseeker at any time in history contemplates creation, Paul indicates that they will be able to discern God’s being and loving will in nature (Rom. 1:20, 2:14-15, Gal. 5:14) by means of what theologians call general revelation. In this regard it is good to plumb the depths of Gen. 1:1-3 describing the Spirit of God’s presence as God spoke creation into existence and connect it with John 1:1-3 saying the Word was in the beginning and through Him all things were made (cf. Acts 17:27-28).
When truthseekers realize that God has a moral requirement, if they worship Him they become like Abraham, and the relationship with God becomes personal (Rom. 4:1-25). Presumably God provides such believers the opportunity to learn the proto-gospel, so they may repent of sin and accept the pre-incarnate foreshadowing of the sacrifice of Christ (cf. Gen. 3:21), whether in the form of Abraham's ram (Gen. 22:13) or Moses' lamb (Exo. 12:21). At the moment of worship and saving faith like Abraham, the Spirit of Christ/God's Holy Spirit enters the believer's spiritual heart-- again even though they may not realize it--because Paul taught that whoever does not have the Spirit of Christ does not belong to Christ (Rom. 8:9).
Paul referred to Abrahamic faith as spiritual circumcision (Rom. 2:29, 4:3-12). Of course, partial knowledge of GW will limit ability to cooperate with Him, so there is a need for evangelism and learning the full Gospel (Matt. 28:19-20). For those who died as pre-NT believers, this must occur in heaven (cf. 1Pet. 4:6). Again, if a moralist truthseeker (on the basis of general revelation) encounters God (perhaps via the OT), then he/she may believe or become a theist, like Abraham and Moses. If theists are taught the Gospel (NT), then they may choose to believe/accept Jesus as Christ. In both cases salvation is a gift/grace from God received by faith “from first to last" (Rom. 1:17).
Paul referred to Abrahamic faith as spiritual circumcision (Rom. 2:29, 4:3-12). Of course, partial knowledge of GW will limit ability to cooperate with Him, so there is a need for evangelism and learning the full Gospel (Matt. 28:19-20). For those who died as pre-NT believers, this must occur in heaven (cf. 1Pet. 4:6). Again, if a moralist truthseeker (on the basis of general revelation) encounters God (perhaps via the OT), then he/she may believe or become a theist, like Abraham and Moses. If theists are taught the Gospel (NT), then they may choose to believe/accept Jesus as Christ. In both cases salvation is a gift/grace from God received by faith “from first to last" (Rom. 1:17).
With greater awareness because of learning the NT Gospel, when a truthseeker confesses Jesus as Messiah and Lord (Acts 20:21, Rom. 10:9), the HS indwells the convert’s heart (Rom. 5:5) and unites him/her with God as heavenly Father (Rom. 8:9)–which moment is called spiritual rebirth (John 3:3-8), baptism by the Spirit (Matt. 3:11/Mark 1:8/Luke 3:16, John 1:33, Acts 1:5, 1Cor. 12:13) and receiving the Spirit of adoption/sonship (Rom. 8:14-16).
The outward evidence that someone was baptized by the HS (Rom. 5:5) and is Spirit-filled (Eph. 5:18) or walking with God is the fullness of Christ (Eph. 3:19, 4:13) or fruit of the Spirit (Gal. 5:22-23), which is signified by “love” (Gal. 5:6, Matt. 22:37-40). Jesus said “All men will know that you are my disciples if you love one another” (John 13:35, 1John 4:7-21), because divine love sums up the moral character of God (1John 4:7-8).
The outward evidence that someone was baptized by the HS (Rom. 5:5) and is Spirit-filled (Eph. 5:18) or walking with God is the fullness of Christ (Eph. 3:19, 4:13) or fruit of the Spirit (Gal. 5:22-23), which is signified by “love” (Gal. 5:6, Matt. 22:37-40). Jesus said “All men will know that you are my disciples if you love one another” (John 13:35, 1John 4:7-21), because divine love sums up the moral character of God (1John 4:7-8).
The personal relationship between Believers/Christians and God may be viewed as having three stages: conversion, spiritual growth or maturation (Eph. 4:13), and glorification (1Pet. 5:10) or immortality (1Cor. 15:53) in heaven. The kerygmatic prayer that is necessary in order for a sinner be saved and walk with God is confession (1John 1:9, Psa. 32:1-5).
Because a convert’s commitment to Christ is in accordance with God’s perfect will (Matt. 4:17, 1Tim. 2:3-4), the moment of Spirit baptism fulfills the command to be filled with the Spirit (in Eph. 5:18), which means to cooperate fully with the love of God (Eph. 3:16-19) or of the HS (Rom. 5:5, 15:30).
Because a convert’s commitment to Christ is in accordance with God’s perfect will (Matt. 4:17, 1Tim. 2:3-4), the moment of Spirit baptism fulfills the command to be filled with the Spirit (in Eph. 5:18), which means to cooperate fully with the love of God (Eph. 3:16-19) or of the HS (Rom. 5:5, 15:30).
The moment or stage of conversion may be described grammatically as occurring in the past: we were saved when we repented/received the baptism of the HS.
From the moment of repentance onward begins the second stage of growth, discipleship (Acts 14:22) or sanctification (2Thes. 2:13), which is present progressive: it is the process of being saved now. This stage has two phases: instability and maturity.
A new convert does not achieve immediate perfection by remaining filled with the HS (Phil. 3:12). Instead, the combination of temptations, ignorance of GW and the old selfish nature results in immature saints committing post-conversion sins, at which time the are carnal or acting like unbelievers (1Cor. 3:1).
As soon as new Christians realize they sinned, they should confess it (1John 1:9a) rather than compound it by trying to hide it or cover it up like Adam and Eve did (Gen. 3:7-8). Whenever a believer acknowledges to God his/her known sins of immoral attitudes and actions, God forgives all sins (1John 1:9b). This means he/she is pleasing rather than grieving God or once again is Spirit-filled (walking in the Spirit) and has a right relationship with Christ Jesus (Eph. 4:30, 5:10 & 18).
This spiritual flip-flopping is the phase of instability, and although it is bad, failure to confess promptly is much worse, because it results in chain-sinning or back-sliding, which may be called prodigal if it continues very long (cf. Luke 15:11-32).
From the moment of repentance onward begins the second stage of growth, discipleship (Acts 14:22) or sanctification (2Thes. 2:13), which is present progressive: it is the process of being saved now. This stage has two phases: instability and maturity.
A new convert does not achieve immediate perfection by remaining filled with the HS (Phil. 3:12). Instead, the combination of temptations, ignorance of GW and the old selfish nature results in immature saints committing post-conversion sins, at which time the are carnal or acting like unbelievers (1Cor. 3:1).
As soon as new Christians realize they sinned, they should confess it (1John 1:9a) rather than compound it by trying to hide it or cover it up like Adam and Eve did (Gen. 3:7-8). Whenever a believer acknowledges to God his/her known sins of immoral attitudes and actions, God forgives all sins (1John 1:9b). This means he/she is pleasing rather than grieving God or once again is Spirit-filled (walking in the Spirit) and has a right relationship with Christ Jesus (Eph. 4:30, 5:10 & 18).
This spiritual flip-flopping is the phase of instability, and although it is bad, failure to confess promptly is much worse, because it results in chain-sinning or back-sliding, which may be called prodigal if it continues very long (cf. Luke 15:11-32).
Unfortunately, some saints may not appreciate the process of spiritual growth or being transformed by the renewing of their minds (Rom. 12:2), perhaps because it involves admitting sins or having “guilt trips”. Guilt is like a warning light, and until we gain the wisdom to welcome God’s reproof, we will not feel the satisfaction of becoming a new and improved version of ourselves (Heb. 10:19-22). Thus, guilt is good (John 9:41). Woe to the one who become so callous that no guilt is felt when wrong is done (Matt. 13:14-15)!
The unstable phase is followed eventually by a second phase in a believer’s relationship with God’s HS of relative maturity, signified in the Bible (especially the KJV) by the phrase “walking with God” (cf. Enoch in Gen. 5:24) or walking in light (1John 1:7). Paul also described this phase as walking in love (Eph. 5:2), in a new life (Rom. 6:4) according to the Spirit (Rom. 8:4) and in good works (Col. 1:10).
Like physical walking, spiritual walking has two steps. The first step is listening to God (LGW), and the second step is responding to or cooperating with God. God’s message for mankind is revealed partially by the world He has created but more fully by the Scriptures He has inspired.
The crux of God’s Word is the Gospel of salvation (kerygma), while the secondary teachings (didache) consist of the manifold applications of the law of love (1John 3:11). The Believer’s main types of responses to God’s Word are prayer to God and good works unto others for God (cf. 1John 4:20, Eph. 2:10).
The unstable phase is followed eventually by a second phase in a believer’s relationship with God’s HS of relative maturity, signified in the Bible (especially the KJV) by the phrase “walking with God” (cf. Enoch in Gen. 5:24) or walking in light (1John 1:7). Paul also described this phase as walking in love (Eph. 5:2), in a new life (Rom. 6:4) according to the Spirit (Rom. 8:4) and in good works (Col. 1:10).
Like physical walking, spiritual walking has two steps. The first step is listening to God (LGW), and the second step is responding to or cooperating with God. God’s message for mankind is revealed partially by the world He has created but more fully by the Scriptures He has inspired.
The crux of God’s Word is the Gospel of salvation (kerygma), while the secondary teachings (didache) consist of the manifold applications of the law of love (1John 3:11). The Believer’s main types of responses to God’s Word are prayer to God and good works unto others for God (cf. 1John 4:20, Eph. 2:10).
The moment of being baptized by the HS begins the process of becoming sanctified by the HS. Peter wrote that the sanctification of the Spirit is “unto obedience” (1Pet. 1:2), and Paul also wrote about faithful obedience (in Rom. 1:5). Following the act of faith (1John 3:23), believers will manifest obedience by acts of love (1John 4:19-21, John 13:35). There is no qualitative difference between faith that accepts God’s saving grace at conversion and faith that accepts God’s working grace while walking/obeying (Eph. 2:8-10, 2Cor. 5:7), but only a quantitative difference as each additional moment passes–and of course faith remains non-meritorious during the saint’s entire lifetime.
As Paul said in Rom. 1:17, “In the Gospel a righteousness from God is revealed, a righteousness that from faith to faith (KJV) or by faith from first to last (NIV), just as it is written, ‘The righteous will live by faith.’” The phrase “from faith to faith” may mean historically, as from the faith of Abraham to the faith of NT believers, or it could be meant chronologically, from initial saving faith thru persevering/sanctifying faith. The latter is implied in Phil. 2:13, “For it is God [the HS] who works in you to will and to act according to his good purpose.”
Paul wrote (in PHP 1:6) of being confident “that he who began a good work in you will carry it on to completion until the day of Christ Jesus”. He cited the work of the HS again in 1Cor. 6:11b, “You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” Note that this verse refers to water baptism and to baptism by the HS (1Cor. 12:13, “We were all baptized by one Spirit into one body”).
As Paul said in Rom. 1:17, “In the Gospel a righteousness from God is revealed, a righteousness that from faith to faith (KJV) or by faith from first to last (NIV), just as it is written, ‘The righteous will live by faith.’” The phrase “from faith to faith” may mean historically, as from the faith of Abraham to the faith of NT believers, or it could be meant chronologically, from initial saving faith thru persevering/sanctifying faith. The latter is implied in Phil. 2:13, “For it is God [the HS] who works in you to will and to act according to his good purpose.”
Paul wrote (in PHP 1:6) of being confident “that he who began a good work in you will carry it on to completion until the day of Christ Jesus”. He cited the work of the HS again in 1Cor. 6:11b, “You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” Note that this verse refers to water baptism and to baptism by the HS (1Cor. 12:13, “We were all baptized by one Spirit into one body”).
Confusion may arise from the fact that Paul says there is only one baptism (Eph. 4:5), but elsewhere the NT seems to refer to two types of baptism: one by water and another by the HS (Matt. 3:11, John 1:26-33, Acts 1:5). Any confusion is resolved by understanding that the two types of baptism are harmonized if baptism with water is viewed as a symbolic way of portraying baptism by the HS. (Most Bibles have a footnote for Mark 16:9-20 saying that the passage is not a reliable or well-attested part of the NT canon, so it is problematic to cite v.16 as requiring water baptism for salvation along with drinking poison or handling asps as signs of being saved.)
Both outward confession and water baptism may be seen as works manifesting love for God that every new Believer will want to (but we cannot say “must”) perform as soon as possible following his/her decision to have saving faith (cf. Matt. 3:13-15, Acts 2:38). Paul referred to the comparable moment for Abraham as spiritual circumcision. Although Paul did not command baptism, he administered it (in Acts 16:33, 18:8, 19:5 & 1Cor. 1:114-16) even though he said Christ did not send him to baptize but to preach the gospel (1Cor. 1:17). IOW, Paul’s focus was on preaching (spirit baptism) and he probably left the water baptizing to his assistants.
The outward evidence that someone was baptized by the HS and is Spirit-filled (Eph. 5:18) or walking with God is the manifestation of the fullness of Christ (Eph. 3:19, 4:13) or fruit of the Spirit, which consists of such attributes as those listed in Gal. 5:22-23: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Jesus said “All men will know that you are my disciples if you love one another” (John 13:35, 1John 4:7-21), because “love” sums up the moral character of God (1John 4:7-8). He did NOT say “…if you are water baptized.”
Both outward confession and water baptism may be seen as works manifesting love for God that every new Believer will want to (but we cannot say “must”) perform as soon as possible following his/her decision to have saving faith (cf. Matt. 3:13-15, Acts 2:38). Paul referred to the comparable moment for Abraham as spiritual circumcision. Although Paul did not command baptism, he administered it (in Acts 16:33, 18:8, 19:5 & 1Cor. 1:114-16) even though he said Christ did not send him to baptize but to preach the gospel (1Cor. 1:17). IOW, Paul’s focus was on preaching (spirit baptism) and he probably left the water baptizing to his assistants.
The outward evidence that someone was baptized by the HS and is Spirit-filled (Eph. 5:18) or walking with God is the manifestation of the fullness of Christ (Eph. 3:19, 4:13) or fruit of the Spirit, which consists of such attributes as those listed in Gal. 5:22-23: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Jesus said “All men will know that you are my disciples if you love one another” (John 13:35, 1John 4:7-21), because “love” sums up the moral character of God (1John 4:7-8). He did NOT say “…if you are water baptized.”
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TruthDefender
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God the Father created all things through Jesus—-
-“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men.”
John 1:1-4 NKJV
God the Father gives the Spirit——
-"For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. The Father loves the Son, and has given all things into His hand."
John 3:34-35 NKJV
All the things that Jesus did was through the will of the Father—-
-"I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me."
John 5:30 NKJV
No one can come to Jesus unless the Father draws him——
-"No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me."
John 6:44-45 NKJV
-“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men.”
John 1:1-4 NKJV
God the Father gives the Spirit——
-"For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. The Father loves the Son, and has given all things into His hand."
John 3:34-35 NKJV
All the things that Jesus did was through the will of the Father—-
-"I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me."
John 5:30 NKJV
No one can come to Jesus unless the Father draws him——
-"No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me."
John 6:44-45 NKJV
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TruthDefender
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We, Christian’s, should be one as the Trinity is one in likeness—-
-"Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are."
John 17:11 NKJV
-"Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are."
John 17:11 NKJV
And the intentional will of the Father draws everyone to Jesus--
"I, when I am lifted up from the earth, will draw all men to myself" (John 12:32)
"God, our Savior, wants all men to be saved and to come to a knowledge of the truth." (1Tim. 2:3-4)
