Author: Tyler Boyd

The Holy Spirit, Suffering, and Hope

On By Tyler BoydIn Holy Spirit

This post is the 22nd in an ongoing series on the Holy Spirit. Click here for other posts in this series.

The Holy Spirit and Hope

One of the primary blessings of the Holy Spirit is that Christians can enjoy hope.

Hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

Romans 5:5

May the God of all hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.

Romans 15:13

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

Galatians 5:5

As noted previously in this study, it is only by the Holy Spirit that we have hope of resurrection from the dead.

If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

Romans 8:11

As Paul describes the future resurrection body for which we hope, he highlights that our future body will be “spiritual”.

What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is a spiritual body.

1 Corinthians 15:42b-44

Throughout his writings, Paul uses the word “spiritual” not to refer to disembodied, immaterial beings, but to describe fully embodied, tangible, material Christians who lived by and are guided by the Spirit, living with the mind of Christ.

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are not spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

1 Corinthians 2:14-16

The Holy Spirit gives us hope, because the Holy Spirit is the one who resurrects the dead. In this sense, our future bodies will be “spiritual” in nature, as we live with the mind of Christ. As Paul puts it, in the resurrection we will “bear the image of the man of heaven.” (1 Cor. 15:49). Those who have the mind of Christ now, will bear the image of Christ in the resurrection. This hope of transformation in His image comes from the Lord who is the Spirit.

And we all, we unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

2 Corinthians 3:18

Suffering and Hope

The hope offered by the Spirit is, however, conditional.  This is demonstrated throughout the books of Romans, Galatians, 1 Corinthians, and 2 Corinthians. If we are to have hope of bearing the image of Christ, we must be willing to look like Christ our willingness to suffer with him. Paul states this truth explicitly in Romans 8.

The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs – heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

Romans 8:16-17

Hope and suffering are tied together. Suffering with Christ is not an optional extra. It is the necessary and indispensable path to glorification. The Spirit given hope is that the ultimate fate of the humiliated and crucified Messiah will be the ultimate fate of those who are crucified with him. Hope is the conviction that those who share in the suffering of Christ will likewise share in the resurrection of Christ.

For those who live by the Spirit, suffering is not separate from hope, and hope is not separate from suffering. Suffering is not despair, nor is hope mere wishful thinking. That is because the Spirit serves as a bridge connecting suffering and hope. If we suffer in the Spirit of Christ, we will be raised by the Spirit with Christ. Suffering with Christ is the guarantee of our confident expectation, our hope.

Hope is Future Oriented

The hope provided by the Spirit is a confident expectation, but confident expectation is not the same as present realization. Hope is, by definition, future oriented.

For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.

Romans 8:24-25

Although God has already in a very real sense “delivered us from the domain of darkness and transferred us into the kingdom of his beloved son” (Col. 1:13), this triumph is not yet fully complete. Through Jesus’s death and resurrection, sin and death have already been attacked and defeated, but we still await the day when “he delivers the kingdom to God the Father after destroying every rule and authority and power” (1 Cor. 15:23), when we receive the redemption of our bodies by the Spirit.

A Present Guarantee of Future Hope

Although the Christian’s hope is future oriented, the Spirit is the guarantee of that hope. Through the Spirit, we already have a foretaste of what is to come. Paul describes the presence of the Spirit by using the image of the “firstfruits” of a harvest, which is the beginning and guarantee of the full harvest which is to come.

And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

Romans 8:23

Similarly, Paul describes the Spirit in our hearts as a “guarantee,” “down payment,” or “first installment” of what is to come.

And it is God who establishes us with you in Christ, and has anointed us, and who has also put his seal on us and given us his Spirit in our hearts as a guarantee.

2 Corinthians 1:21-22

He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.

2 Corinthians 5:5

As Christians live by the Holy Spirit in the present, they are guaranteed that God will bring the Holy Spirit’s work to completion in the future. As we share in the Holy Spirit, having the mind of Christ we are continually transformed into the image of Christ. As we think like Christ, we look like Christ. Ultimately, the Spirit’s work will be completed, as we “become the righteousness of God” (2 Cor. 5:21), when we “bear the image of the man of heaven” (1 Cor. 15:49). But we only have hope to be raised in the image of Christ in the future if we look like Christ by suffering with him in the present.

Groaning Together With the Spirit

Since we have the “firstfruits”, or the “down payment” of our future glory, there is a very real sense in which we can enjoy the righteousness and peace of the Holy Spirit in the present (cf. Rom. 14:17) But our present righteousness and joy and peace is not separate from suffering. To illustrate this point, Paul uses the image of a mother in labor with her child.

For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

Romans 8:22-23

An expecting mother patiently anticipates the day when her child will be born. Pregnancy is a joy, but it’s not easy. It is a time filled with increasing discomfort and pain. Then the day comes. It is a day of pain and suffering and torment and tears. But then, the pain is replaced with joy. The crying is replaced with tears of happiness. The groaning gives way to new life.

So also, by the Spirit, we presently suffer and we groan. But we have peace in our trouble, we endure with patience, and we rejoice in our sufferings, because we know what it brings. By the Spirit we suffer with the mind of Christ. And by that same Spirit, we will be raised with him. And so, through the suffering Spirit, we have hope.

The Problem with Man Made Creeds

On By Tyler BoydIn Restoration, Scripture, The Authority of God

The Merriam-Webster dictionary defines the word “creed” as:

1: A brief authoritative formula of religious belief
2: A set of fundamental beliefs; a guiding principle

Christians should have no problems with “creeds” per se. The New Testament is filled with “authoritative formulas of religious belief” and statements of “fundamental beliefs” and “guiding principles.” (Rom. 10:9; 1 Cor. 12:3; 1 Cor. 15:3-10; Phil. 2:6-11; 1 Tim. 2:5; 1 Tim. 3:16, etc.)

Yet throughout Christian history, many have struggled to separate truth from error, and have often surrendered fundamental Christian truths for all kinds of cultural whims. For this reason there is continual need for Christians to stand firm on the authority of Jesus Christ and continually look to the inspired Scriptures to guide their faith and practice.

But rather than looking to the Scriptures themselves to define the truth, correct error, and provide the rules and standards by which faithful Christians can maintain unity, many have sought to protect the Christian faith through the practice of writing and upholding additional creeds. It is argued that through the writing of creeds, the church can determine which beliefs and practices are non-negotiable, and can protect the church against over-emphasizing the importance of less fundamental issues.

Although the motives behind writing and upholding extra-biblical creeds are often praiseworthy, Christians must avoid exalting any uninspired statements of faith to the authority of a creed. Not only does the practice of developing creeds fail to protect the church against doctrinal error and division, it actually furthers those problems as turns the church away from looking to the authority of the inspired Scriptures.

How Creeds Create Division

One danger of uninspired creeds is that those creeds may require too much, resulting in unnecessary division. In the books of Romans and Galatians, Paul opposed the practice of the Jewish Christians who were adding requirements to the gospel, and consequently compromising the sufficiency of the cross. Those of the circumcision party had laid the charge against Gentile Christians that their faithfulness to Christ was insufficient, and that they must also keep the “works of the law” to be welcomed into Abraham’s family.

Rather than establishing their lines of fellowship upon union in Christ, the Jewish Christians sought to define the boundaries of fellowship by their sectarian identity markers, such as the practice of circumcision. But Paul reminded them that Christ has set us free from the works of the law.

For freedom Christ has set us free; stand firm therefore, and do not submit to a yoke of slavery.

Galatian 5:1

The problem was not that they had a written creed, but that they had certain issues which they had elevated as “essential” that were not at all “essential” for someone to be faithful to Christ. Even if their creed was not written down, they still had a creed, and they were dividing the body of Christ because of it.

Although we may feel the need for a written creed to pump the brakes on progressives who would drive the church to embrace all kinds of unhealthy cultural values, we are simply not permitted to “pump the brakes” with any requirements that extend beyond what faithfulness to Christ demands. To do so would unnecessarily divide the body of Christ.

How Creeds Open the Door to Error

Another danger of man-made creeds is that they may require too little. The whole idea of trying to determine which doctrines are “essential” and “non-negotiable” from those that are “non-essential” and thus “negotiable” strikes me as silly – if not outright arrogant. Yes, some doctrines may be “weightier” than others, but even so, we must hold to those weightier matters without neglecting the others (cf. Mt. 23:23). After all, it does not matter what you or I or any other human being thinks is an “non-negotiable” issue. All that matters is what God has revealed. Are we willing to embrace a posture that categorizes certain commands of God as being either “important” or “non-important”? Even if there are such things as “essential” and “non-essential doctrines” who gets to decide?

What issues can we really deem as “non-essential”? We cannot march up to God’s throne and ask Him to give us a seat. If I disobey God regarding any issue He has addressed in His word (whether ignorantly or not), I am guilty of sin. Sin is the violation of God’s will on any given issue (Rom. 14:23; Jas. 4:17; 1 John 3:4; 5:17).

It is not merely important for the church be faithful in a few key doctrines. Even an issue as minor as eating the right foods can lead to condemnation if the eating is not from faith (Rom. 14:23). All issues, regardless of whether we deem them to be important or not, have the power to break our fellowship with God (Rom. 6:23; Is. 59:1-2).

Of course, God often grants a period of grace. For example, to the church at Ephesus, Jesus said,

Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

Revelation 2:5

Since Jesus warned he would remove their lampstand, we can conclude that, at least for the time being, their lampstand was not yet removed. But still, He was warning them that their period of grace would not extend forever. They were guilty of sin, but God continued to extend them fellowship, at least for the time being.

But to the church in Thyatira he said,

I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. I gave her time to repent, but she refused to repent of her sexual immorality. Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation unless they repent of her works.

Revelation 2:20-22

Did the church at Thyatira get to decide when Jezebel’s period of grace would end? Perhaps her elders had tried to comfort her by saying, “We don’t approve of your sexual immorality, but it’s not what we would consider an “essential issue” so we will continue to tolerate it.”

Only God gets to decide how far He will continue to extend His grace and fellowship. But when we refuse to obey God on any issue, it can deem us unworthy of the Kingdom of God (2 Thess. 1:5, 8).

Although many will call for man made creeds in order to prevent the church from arguing over matters of lesser importance, the very practice of categorizing certain errors as being more “tolerable”  opens the door for Christians to continue to fellowship those who faithlessly and continuously practice sin.

How Creeds Misconstrue Christian Fellowship

But what if creeds are written by wise and pious Christians, so that they neither say too much, nor too little, but faithfully reflect what is revealed in Scripture?

In such as case, the creed would be completely redundant and unnecessary. If the creed teaches the same thing at Scripture, why would we choose to point to a man-made creed instead of pointing back to the God-given Scriptures which teach the same thing? Doing so would imply that Scripture itself is somehow insufficient for teaching, for reproof, for correction, or for training in righteousness (2 Tim. 3:15-16). We cannot invest uninspired writings with authority without simultaneously divesting the inspired writings of their authority.

Moreover, the practice of upholding creeds (even “good” ones) changes Christian fellowship into something which can be defined by a checklist. Yet our salvation has never been based on works, but rather on the grace we are given as we are faithful to Christ (Eph. 2:8-9). Perfect commandment keeping is not essential for Christian fellowship. Having our sins washed in the blood of Christ is essential (Eph. 2:13-15).

All Christians are on a learning curve. Once someone becomes a Christian, they begin a lifetime of growth. The very fact that there are “babes” in Christ (Heb. 6:1), implies that Christians do not immediately have the understanding necessary to be called “mature.” We are commanded to be patient with Christians who have not yet attained a mature understanding of the truth (Rom. 14:1; 15:1; 1 Cor. 8:9). Some may hold onto several wrong beliefs for the time being, but are still faithful, and still striving to learn the truth more perfectly. Not only are we commanded to teach the truth, but we are commanded to teach it with “all patience” (2 Tim. 4:2).

It is understandable that faithful Christians will have theological baggage they must continually strive to overcome as they grow in their maturity. This is especially true of those who grew up in liberal, conservative, denominational, or non-Christian backgrounds. Even mature Christians continually grow in their knowledge.

This means there may be certain “issues” that we judge as “essential” that God is willing to forgive in some situations. There also may be some “issues” that we judge as “non-essential,” but they become essential due to the faithless and rebellious attitude behind them (cf. Rom. 14:23).

One of the beautiful things about being in Christ is that we don’t have to get everything perfect. We simply must “walk in the light” (1 John 1:7). We are not saved by a creedal checklist, and so we must avoid the creedal checklist approach to fellowship.

One “advantage” of man made creeds is that we may be able to define the lines of fellowship in a simpler and more precise manner than what we experience when we simply fellowship with those who are in Christ, who live faithfully before him (Gal. 3:26-27). But “simpler” and “neater” is not better if leads to unnecessary division of the body of Christ, leads to the toleration of sinful practices, or reduces Christian fellowship to a checklist mentality.

Some will argue that we already have “unwritten” creeds, so we might as well put them into writing so as to make them clear. A better solution would be to stop investing man’s ideas with authority, regardless of whether those creeds are written or unwritten.

But what if some try to lead the church into error? What if some argue and divide over foolish controversies? Both problems are the result, not of looking to Scripture alone for our authority, but of the failure to respect the authority of God’s word to define our faith and practice.

Whenever someone wants to know what we believe, the best answer will always be “let’s look at the Bible together” (cf. Acts 17:11). Let’s demand nothing more. Let’s demand nothing less.

Test the Spirits

On By Tyler BoydIn Holy Spirit

This article is the 21st in an ongoing series on the Holy Spirit. Click here all the articles in the series.

In 1 John 4:1, John challenges his readers not to believe every spirit, but to “test the spirits”. That is, he wanted them to closely examine the thoughts, ideas, and words being taught to them to determine whether or not they were from God.

In 2 Corinthians, we see Paul doing this very thing. In this letter, Paul examined the teachings and practices of the so-called “super-apostles.” Although these “super-apostles” were likely were very skilled in public speaking, they lacked the humility characteristic of Christianity and were disrupting the church in Corinth (2 Cor. 11:5-7).

Boasting In Weakness

Paul, however, lived with a different mindset. While these “super-apostles” boasted in their strengths, Paul posted in his imprisonments, beatings, shipwrecks, dangers, and hunger (11:21-29).

He said to me “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore, I will boast all the more gladly in my weaknesses.

2 Corinthians 12:9

Because these they lacked the humility and weaknesses associated with Jesus and the gospel, Paul claimed that their claims were completely illegitimate.

For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough.

2 Corinthians 11:4

Not only did these “super-apostles” teach a different Jesus and a different gospel, but those who accepted their teaching had received a “different spirit” from the Spirit they received through obeying the gospel.

A Different Spirit

Throughout 2 Corinthians, Paul teaches a gospel that is noticeably different from that of the false apostles. Rather than boasting in his own strengths, Paul shared in the suffering of Christ.

For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. If we are afflicted, it is for your comfort and salvation; if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer.

2 Corinthians 1:5-6

The idea of sharing in the suffering of Christ sets the tone for all of 2 Corinthians. Paul goes on to say:

But we have this treasure in jars of clay to show that the surpassing power belongs to God and not to us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus may also be manifested in our mortal flesh. So death is at work in us, but life in you.

Since we have this same Spirit of faith according to what has been written, “I believed, and so I spoke,” so we also believe, and so we also speak, knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence.

2 Corinthians 4:7-14

There is much that can be learned about the Holy Spirit by reflecting on these verses. Observe:

  • Paul refers to his suffering as “sharing in the Spirit of faith.”
  • To “share in the Spirit of faith” is to “carry in the body the death of Jesus… always being given over to death for Jesus’s sake.”
  • When we “share in the Spirit of faith” by suffering with Jesus, we do so knowing that “he who raised the Lord Jesus will raise us also with Jesus.” The one who raised Jesus, and the one who will raise us, is elsewhere in Paul’s writings identified as the Spirit (cf. Rom. 8:11).

What we learn about “Spirit of faith” here in 2 Corinthians is the same thing we learn about the Spirit in Romans, Galatians, and 1 Corinthians. Namely, to share in the “Spirit” is to look, act, and think like Christ.

Notice how Paul states this explicitly in 2 Corinthians 3:17-18

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

2 Corinthians 3:17-18

Observe:

  • The Lord IS the Spirit
  • It is by the Spirit that we are transformed into the image of the Lord.

To live by the Spirit is to look like Christ. Since he suffered, we suffer. Since he loved, we love. Since he was faithful, we are faith. By the Spirit, we look like Him.

Now we can see why Paul would stress that the “super-apostles” demonstrated “another spirit.” That is, because they did not share in the humility and suffering of Christ on the cross. Instead of looking like the image of the Lord, they boasted in their own strength. Paul tested their spirit, and saw that it was not from God.

What This Means for the Church

Although we may always have unanswered questions about the Holy Spirit, one aspect of the Holy Spirit that is clear, and very important to grasp, is that we must look like Christ. Right in the middle of a long list of Christ-like sufferings and attributes, Paul mentions that we commend ourselves by the Holy Spirit.

As servants of God we commend ourselves in every way: by great endurance, in afflictions, in hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger, by purity, knowledge, kindness, the Holy Spirit, genuine love; by truthful speech, and the power of God.

2 Corinthians 6:4-6

According to Paul, what sets Christians apart is that we believe that the “surpassing power belongs to God, not to us.” (2 Cor. 4:7). If we boast in anything at all, we are to boast in the things which make us weak (2 Cor. 11:30). We share in the Spirit only as we suffer with Christ (2 Cor. 12:9-10).

There are many today who focus on the exalted glory and power of Christ, yet without emphasizing the suffering which was necessary for him to achieve this glory. Christ was exalted as king was by suffering in the Spirit, and being raised by the Spirit. As soon as Christianity becomes an endeavor to wield our power and influence in the world, yet without doing it the way Christ did, by means of suffering, we cease to live by His Spirit.

The Holy Spirit and Confession

On By Tyler BoydIn Holy Spirit, Uncategorized

This article is the twentieth in an ongoing study of the Holy Spirit. Click here to read other articles in this series.

In 1 Corinthians 12:3 Paul says “No one can say ‘Jesus is Lord’ except in the Holy Spirit.” John writes something similar in 1 John 4:1-3, which reads, “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.” Both Paul and John emphasize the importance of the Holy Spirit in recognizing and confessing the truth about Jesus and his lordship.

But what exactly do these scriptures mean? Does the Holy Spirit miraculously work on some people’s hearts to bring about this confession? If so, why doesn’t He miraculously work to change everyone’s hearts so that all will confess the same truth? What exactly is the role of the Holy Spirit as it pertains to the Christian’s confession about Jesus?

No One Can Say “Jesus is Lord” Except in the Holy Spirit

Now concerning spiritual gifts, brothers, I do not want you to be uninformed. You know that when you were pagans you were led astray to mute idols, however you were led. Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

1 Corinthians 12:1-3

As discussed in the previous part of this study, the Corinthians had become so consumed by their spiritual gifts that they had forgotten to use those spiritual gifts in the way they were intended to be used. That is, they were not governing the use of their spiritual gifts with Christ-imitating love.

As Paul addresses this problem, he begins by reminding them of something very important. Being led by the Spirit must not be confused with simply being led by something.

You know that when you were pagans you were led astray to mute idols, however you were led.

1 Corinthians 12:2

Before the Corinthians became Christians, how is it that they had been led into paganism? We don’t know. Perhaps it was just an emotional pull in their heart. Maybe it was just how they were raised. Maybe they had been wrapped up in a cultural movement. We simply don’t know. But Paul’s point is clear. Whatever it is that led them into paganism, it clearly was not the Holy Spirit. People are led to believe certain things in many different ways, and not all of them are good. That is why Paul gave the Corinthians a test.

Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

1 Corinthians 12:3

Just as the Holy Spirit had not been the one who had led the Corinthians into paganism, so also, when anyone says “Jesus is accursed”, it clearly was not the Holy Spirit leading them to say that.

Who is Paul talking about here? Who in Corinth was saying “Jesus is accursed,” and why were they saying it? Most likely, Paul was referring to the same people he referred to back in chapter 1, who rejected the word of the cross as foolishness.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.

1 Corinthians 1:18

The idea that Jesus became the anointed Lord of the world, not by conquering his enemies, but by dying at their hands, is a concept that many struggled to accept. To them, the word about the cross sounded foolish. Or as Paul put it,

We preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.

1 Corinthians 1:23-24

Why is it that some are able to see the wisdom of the cross, while others dismiss the cross as foolishness? According to Paul, the only way a person can wrap their mind around the wisdom of the cross is by the Spirit of God.

For who knows a person’s thoughts except the spirit of that person which is in him? So also no one comprehends the thoughts of God except by the Spirit of God. Now we have not received the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself judged by no one. For who has understood the mind of the Lord so as to instruct him? But we have the mind of Christ.

1 Corinthians 2:11-16

There are many clarifying observations which can be drawn from these verses. First, notice once again the close connection between a person’s “thoughts” and their “spirit.”

  • “Who knows a person’s thoughts except the spirit of that person which is in him?”
  • “No one comprehends the thoughts of God except by the Spirit of God”
  • “Human wisdom” is contrasted with what is “taught by the Spirit”
  • Those who are not “spiritually discerned” are not able to “understand” the things of the “Spirit” of God
  • The only way we can “understand the mind of the Lord” is if we “have the mind of Christ.”

Paul identifies the “spiritual” person as one who discerns, and understands the mind of Christ. As we learn to think like Christ, we accept the things of the Spirit of God.

Secondly, we can see that for Paul, following the Spirit of God is a choice. We must choose to accept the “words” which are “taught by the Spirit” rather than accept the “words taught by human wisdom.” We can only accept the wisdom of the cross as we choose to accept the God-breathed words of God’s Spirit.

With this idea in mind, Paul’s statement a few pages later in chapter 12 makes a lot of sense. The only way a person can confess that “Jesus is Lord” is to learn to think like God. We do this when we choose to accept His words, and we choose to mimic the mind which we see in Christ on the cross. So long as we dismiss the suffering as foolishness we will never be able to confess that Jesus is Lord. As long as we think of suffering as a curse to be avoided, we will be led to the conclusion that Jesus is accursed.

Instead of retaliating against and defeating his enemies, Jesus conquered them by dying for them. We must learn to think about suffering and personal sacrifice the same way the Spirit of God does. Without that, we will never truly be able to confess that Jesus is Lord.

By This You Know the Spirit of God

John teaches that we should discern the Spirit of God by giving a very similar test.

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.

1 John 4:1-3

The people to whom John was writing were in danger of being confused, or worse, completely led astray by false prophets. The problem with a false prophet is that you cannot tell a false one from a true one, at least not at first sight. They seem devout. They seem sincere. They seem reasonable. They claim to be speaking a word from God. But John knew that not every teacher claiming to be from God actually teaches God’s words.

How can we tell the difference? How do we discern if a teacher’s ideas accurately reflect the mind of God or not? How do we “test the spirits”?

According to John, you must listen to their teachings very closely. Such people are not likely to come out and claim they are “anti-Christ,” but gradually their fatal flaw will be revealed. That is, when push comes to shove, they do not really believe that “Jesus Christ has come in the flesh.” Just as Paul’s opponents could not wrap their minds around the wisdom of the cross, so John’s opponents could not accept that Jesus’s death on the cross was actual, real, fleshly suffering and death. They could not accept that letting your flesh suffer was actually good news.

When they talked about Jesus, it was not the real Jesus, but a version of Jesus they made up for themselves – one that didn’t actually require the self-denial of the flesh. The Spirit of God, however, recognizes and embraces Jesus’s fleshly incarnation. Even though false prophets may sound convincing at first, they ultimately oppose Jesus as they oppose his fleshly suffering. The “spirit” they teach is described as “anti-Christ.”

The Significance of Confession

To confess that Jesus, who came, suffered, and died, in the flesh, is now the “Lord” is one of the most basic statements of the Christian faith (Rom. 10:9; Phil. 2:11). This confession is not simply about uttering the right words about Jesus, but really buying into the truth that the crucified Jesus really is the Lord. It is not enough to simply confess that we like a whole lot of things about Jesus. We must confess the real Jesus. The crucified Jesus.

Accepting the real Jesus is not easy. It requires that we accept the particular words, the words of God (1 Thess. 1:5; 2:13). It requires that we accept the mind of Christ, who suffered on the cross. We can only confess that Jesus is Lord by the Spirit of God.

Better Bible Study Tip #73: Never Base an Interpretation on a Presumed Truth

On By Tyler BoydIn Better Bible Study

Far too often, people will presume their beliefs are true, and that they are taught in the Bible, instead of letting God’s word dictate what their beliefs should be.

For example, you’ve probably heard about the three wise men who came to visit at Jesus’s birth. This idea of three wise men is readily accepted by so many people. We see it displayed in nativity scenes, Christmas cards, Christmas specials, and even in Christmas carols (“We Three Kings of Orient Are…”).

But the idea of “three” wise men is nowhere in the Bible. Yes, the wise men brought three gifts, gold, frankincense, and myrrh, but the Bible never specifies how many wise men there were. We imagine that the Bible says there were three wise men, but our imagination about the text is based on what we presume the Bible teaches.

Using one’s imagination as a means of interpreting the Bible is not a good method of Bible study. It lacks the necessary limitations to prevent flawed interpretations. To illustrate further, consider this passage:

And he [King Jotham] did what was right in the eyes of the LORD according to all that his father Uzziah had done, except he did not enter the temple of the LORD.

2 Chronicles 27:2

Let’s suppose we want to teach a lesson on why church attendance is important. We stumble across this verse, and we think “King Jotham was a good king, except for one thing. He didn’t go to the temple!” This passage seems to support our idea, and so we use it in our lesson. Just because King Uzziah was a good king who went to the temple every week, that doesn’t mean his son would continue the practice. Tragically, our young people make this same mistake when they don’t go to church like their parents did. Good lesson, right?

Certainly there is nothing wrong with encouraging people to assemble with the church each week, but the interpretation of the above verse is totally wrong. Why? Because it is based on a presumed truth.

If we had taken a step back from our presumption about the meaning of the text, and studied the surrounding context (2 Chron. 26:16-23), we would learn that King Uzziah was a good king, except that he entered the temple to burn incense on the altar of incense. This is something only the priest was allowed to do. As a result of his disobedient worship, King Uzziah was struck with leprosy until the day he died.

When the passage says that King Jotham “did not enter the temple of the Lord”, it means that he did not repeat the mistake of his father by entering the temple to worship in a way that was contrary to God’s will. Because we assumed we knew what the text meant, we missed a very important lesson about the importance of worshiping God only in those ways which he has commanded.

Some mistakes, such as assuming there were three wise men, may be of very little consequence. But this habit of assuming we know what the Bible is trying to say can end up leading to some dangerous and divisive teachings.

When we base our interpretation of the Bible on presumed truths, we risk distorting the meaning of Scripture to fit our own personal cleverness. We run the risk of minimizing or ignoring passages that don’t fit what we think the Bible teaches. We struggle to understand those verses that don’t fit our preconceived beliefs. When our belief isn’t clearly communicated in a particular passage, it’s easier to just give up, and let trusted commentators or preachers explain those “difficult” passages to us in a way that affirms our beliefs.

We must remember that every passage in the Bible is there for a reason. If it seems confusing because it doesn’t sound like it teaches what we think it should teach, we first need to examine our own assumptions. If we really want to do better Bible study, we need to let God’s word be what it is, study it in context, and discover it’s true and intended meaning. We must submit our beliefs to the word of God rather than making the word of God submit to our beliefs.

Christianity and Economics, Part 10: Were the First Christians Socialists?

On By Tyler BoydIn Christian's Relationship to Government, Economics

Click here to read other articles in the Christianity and Economics series.

There are numerous economic problems with socialism, as was argued in part 9 of this series. Because of the incentive problem, the knowledge problem, and the economic calculation problem, socialism will always fail to live up to it’s promise to provide a more abundant life.

But some will defend socialism or socialistic economic policies because of Christian ethics. Advocates for socialism are often driven by attitudes of goodness, generosity, a willingness to share, gentleness, and compassion. Since Jesus taught his disciples to act charitably towards the poor and oppressed, it is argued that Christians should advocate for socialist economic policies. Even if an economic case were made to show that socialism fails to increase wealth, Christians must be willing to sacrifice wealth for the sake of others. After all, “Man shall not live by bread alone” (Deut. 8:3; Mt. 4:4).

Two passages are often pointed to as a scriptural foundation for socialism, both of which describe the early church in Jerusalem.

And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts.

Acts 2:44-45

Two chapters later we read of what appears to be a communal pooling and sharing of resources in the early church.

Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet.

Acts 4:32-37

The Ethical Problem with Socialism

The primary ethical problem with socialism is that it violates God’s prohibitions against theft. As was discussed in detail in Part 5, the commandment, “You shall not steal” (Ex. 20:15; Deut. 5:11) means that people do not have the right to take other people’s property.

What’s more, the Bible teaches that rulers are not free to establish their own standards of right and wrong. They are bound by the same moral laws as everyone else. Kings are expected to act justly. This means they cannot exact gifts or tributes.

By justice a king builds up the land,
but he who exacts gifts tears it down.

Proverbs 29:4

Jeremiah emphasized the moral obligation of rulers to act justly. Their position of authority in no way permitted them to steal or murder.

Thus says the LORD: “Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place.”

Jeremiah 22:3

Psalm 2 warns kings not to cast off God’s authority over their lives, but rather to submit to God’s anointed King.

Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.
Blessed are all those who take refuge in him.

Psalm 2:12

If is for this reason that kings are not permitted to commit murder or theft.

One example that illustrates this truth is the account of King Ahab, the wicked king of Israel. Ahab committed both theft and murder, specifically in the case of Naboth’s vineyard (1 Kings 21). When Ahab desired Naboth’s vineyard and offered to buy it, Naboth refused. Ahab’s wife, Jezebel, then orchestrated a false accusation against Naboth resulting in his stoning. As soon as Ahab learned of Naboth’s death, he immediately claimed the vineyard as his own. In response, God, through the prophet Elijah, condemned Ahab for his actions.

I have found you, because you have sold yourself to do what is evil in the sight of the LORD. Behold, I will bring disaster upon you. I will utterly burn you up, and will cut off from Ahab every male, bond or free, in Israel.

1 Kings 21:20b-21

This account serves as a clear reminder that rulers are accountable to God for their actions and are expected to abide by the same moral laws as every other human being. It is for this reason that socialism is not an option for the Christian. The prohibition against theft disallows for any sort of state-mandated socialism. Since people are not permitted to take the property of others, the state has no moral right to collectivize other people’s property.

The Voluntary Nature of Christianity

What then should we make of the two passages from Acts previously quoted? Clearly, those early Christians were engaged in the voluntary sharing of their possessions. Their property was not confiscated by either the governing authorities or the church leaders.

The text is clear that Ananias and Sapphira were not punished for owning property which they refused to contribute to the church community. They were struck down for lying about it. Peter even points our that they did not have to lie, because it was their property to start with. It could have remained unsold if they had chosen.

While it remained unsold, did it not remain your own? After it was sold, was it not at your disposal? Why is it then that you have contrived this deed in your heart? You have not lied to man but to God. – Acts 5:4

Acts 5:4

The ethical problem with socialism does not lie in the distribution of goods, but in the forcible redistribution of goods. The state is not a god, capable of distributing goods it creates out of nothing. It must first seize ownership of land, labor, and/or goods from others. The state cannot give to one person what it does not first take from someone else.

We must not confuse sharing and generosity with socialism or socialistic policies. Sharing is voluntary. Socialism is not. Sharing expresses love. Socialism does not. Sharing is self-sacrificial. Socialism sacrifices others against their will. Sharing is Christ-like. Socialism is not.

Although the early church is a wonderful example of sharing, it offers no justification for socialism or socialistic practices. Regardless of the motives of those who push for socialistic reforms, socialism violates the economic laws which God built into creation, and it is thus doomed to result in waste, poverty, and strife (Part 9). Although socialism can sometimes help some people, it can only do so by taking from others. For this reason, socialism is an ethical evil which should find no support from those who honor God’s law.

Better Bible Study Tip #72: The Bible Won’t Answer Every Question, and That’s Okay

On By Tyler BoydIn Better Bible Study

The Bible will not answer every question that might come into our minds.

For example, when we read about Cain and Able (Gen. 3:1-6), the text never explicitly states why God accepted Abel’s offering, but not Cain’s. Here’s what it says:

In the course of time Cain brought to the LORD an offering of the fruit of the ground, and Abel also brought of the firstfruit of his flock and of their fat portions. And the LORD had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell.

Genesis 4:3-5

Why didn’t God accept Cain’s offering? That’s a pretty obvious question to ask. Did God dislike vegetables? Did he have something against Cain personally? Did Cain do something disobedient in his worship? Maybe Cain didn’t offer God his very best? Or maybe there is some other reason? We can guess all day long, but the Bible simply does not answer that question (at least not right here in Genesis).

This is the kind of stuff that can make Bible study frustrating. It may even seem to us that the text isn’t written very well. How could Moses leave our such an important detail?

But what if God knew exactly what he was doing when he gave us the text written just as it is? What if the text is inspired to give us the few details we are given, and also inspired to leave out other details we might be curious about?

Notice what the lack of detail does for us as we read the text. It makes us stop and think, doesn’t it? It’s kind of like Obi Wan training Luke in using the force. In order to help Luke learn the force, he had to blind fold him. “Seeing” too much was causing him to miss the more important stuff, that is, the force (No, I’m not teaching you to accept the Jedi religion. It’s an just illustration. That’s all.)

By not giving us “why” Cain’s offering was rejected, now we can see the story from Cain’s point of view. He doesn’t get it either. Why isn’t God accepting the offering? What did Cain do wrong? By not giving us the answer we hoped to find, the Bible actually draws us into Cain’s frustration. It is then, that we read God’s response to Cain.

The LORD said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.

Genesis 4:6-7

In short God tells Cain to be careful. Yes, Cain was angry. We can understand why. But God hadn’t given up on Cain. If Cain would do well, he would still be accepted. But if not, Sin was crouching at the door, waiting to pounce.

Now notice what the story does to us as a reader. Are we always going to understand why certain things happen? No. Are we always going to understand why God does certain things? No. Might we feel disappointed and angry at times? Yes. But still, we can choose to do good. If not, sin is crouching at the door. When we read the story the way it was written, God’s warning to Cain becomes a warning to us, the reader.

We could just read the story and get frustrated because it doesn’t answer all of our questions. We could just say, “okay, let’s find a quick life application and move on.”

Or we could read it. Ponder it. Wrestle with it. Ask the hard questions (Tip #1). Think carefully and deeply about it. Pay close attention to every inspired detail we are given. Go for a walk. Talk about it with Christian friends. Come back to the text, and then read it again.

The Bible has a word for this kind of Bible study. It’s called “meditation.” That’s how the Bible is designed to be studied.

His delight is in the law of the LORD,
and he meditates on it day and night.

He is like a tree
planted by streams of water
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.

Psalm 1:2-3

The Bible won’t answer every question you have. That’s okay. Keep studying. Keep mediating. You may not ever find the answer to every question you have, but by mediating on His word, you will be blessed.

The Spirit and Miraculous Gifts

On By Tyler BoydIn Holy Spirit

This article is the 19th in an ongoing series on the Holy Spirit. To read other articles in this series, click here.

There is a often disconnect between the way the New Testament speaks about the Spirit and how the church speaks about the Spirit today. In the New Testament there is a major emphasis on the importance of applying the teachings and example of Christ to our lives (see Part 18). Today discussions about the Holy Spirit tend to focus on questions and debates about miracles.

When the Spirit was initially poured out, this was often accompanied by miraculous signs. These wonders served an important role. They signified that the Spirit had indeed been poured out in fulfillment of Old Testament promises (see Part 11).

Some of the Corinthians had been given miraculous spiritual gifts, but they had completely missed the point of these gifts. Instead of using the ability to speak in tongues to build up the church, Paul compared their noise to that of a “lifeless instrument” (1 Cor. 14:7). What was intended to be used as a sign for unbelievers (14:22) had become an occasion for mockery (14:23).

Into this situation, Paul introduces Christ-like love as the key rule by which spiritual gifts were to be exercised.

If I speak in tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices in the truth. Love bears all things, believes all things, hopes all things, endures all things.

1 Corinthians 13:1-7

Without love, miraculous spiritual gifts are worthless (13:1-3). Love does not insist on getting its own way, but is patient and kind towards others (13:4-5). So it is with the exercise of miraculous spiritual gifts.  Spiritual gifts were not to be used to build up the individuals who practiced them, but rather to build up the church (14:1-5). The Corinthians were in need of a shift in how they thought about the Spirit.

Imitators of Christ

Paul’s emphasis on love stems from his encouragement for the Corinthians to mimic his example as he follows Christ.

Be imitators of me, as I am of Christ.

1 Corinthians 11:1

When Paul mentions “Christ,” he specifically has in mind “Jesus Christ and him crucified” (1 Cor. 2:2). Paul’s exhortation in 1 Corinthians 11:1 serves as the conclusion of his reply to the Corinthians regarding the question of eating meat offered to idols (8:1-11:1). Paul began this section of his letter by contrasting knowledge and love.

Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up.

1 Corinthians 8:1

In the middle of this section, Paul presents himself as an example of relinquishing his own “rights” (9:4, 5, 6, 12, 18), and keeping his body “under control” (9:27), for the sake of benefiting others. He summarizes his own example as that of seeking the advantage of others before himself.

I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

1 Corinthians 10:33

That is what Paul means when he says, “Be imitators of me, as I am of Christ,” which is the very next verse.

Love as a Work of the Spirit

As has been seen throughout the rest of the New Testament, Paul identifies the work of the Spirit as this kind of Christ-like love. First, Paul identified Christ as “him crucified” (2:2). Second, Paul urges people to be imitators of the crucified Christ by following his example as one who denies his own interests for the sake of others (11:1). Then, Paul defines love as patience, kindness, loving the truth, forbearance, belief, hope, and endurance, and as opposed to boastfulness, arrogance, rudeness, self-seeking, irritability, resentfulness, and wrongdoing (13:4-6). These contrasting characteristics are remarkably similar to the “works of the flesh” and the “fruit of the Spirit” in Galatians 5:19-23 (see Part 16).

By placing the “love chapter” (1 Cor. 13) right in the middle of his discussion of the miraculous spiritual gifts (1 Cor. 12-14), Paul establishes self-sacrificial, Christ imitating love as the governing rule by which the Corinthians were to rightly use their spiritual gifts.

The Temporary Nature of Miraculous Spiritual Gifts

In the context of this argument, Paul emphasizes the significance of Christ-like love in contrast to the temporary nature of the miraculous gifts of the Spirit.

Love never ends. As for prophesies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

So now faith, hope, and love abide, these three; but the greatest of these is love.

1 Corinthians 13:8-13

Paul emphasizes that while spiritual gifts will cease, love never fails. Love will continue to be relevant long after the temporary gifts of prophecy, speaking in tongues, and miraculous knowledge pass away.

Paul uses three images to describe the temporary nature of miraculous spiritual gifts.

The first image is that of a child growing into maturity (v. 11). Paul viewed prophecy, speaking in tongues, and miraculous knowledge as child’s play for the church. Paul urged the Corinthians to move on to the grown-up stuff, namely, Christ-like love, which would carry on into the maturity of the church. Even if it could be proved that the Spirit continues to give miraculous spiritual gifts today, this would prove nothing except that the church continues to exhibit the maturity of a child.

The second image is that of a mirror. In the first century, mirrors did not present a clear reflection as most mirrors do today. There were often blurry and misshaped, resulting in an imperfect reflection. This is how Paul viewed miraculous spiritual gifts. Yes, they served an important role, through which they communicated something important about God’s plan, namely that the promises of the Spirit had been fulfilled. But Paul saw that they day was coming when we would see God’s plan face to face rather than looking in mirrors. Just as mirrors are unnecessary when we can see face to face, so Paul saw the day approaching when miraculous gifts would be unnecessary.

Then Paul says the same thing in a third way. “Now I know in part; then I shall know fully.” The miraculous spiritual gifts did serve to communicate important knowledge, but the knowledge they communicated was incomplete in nature. Once the completed knowledge is present, the partial knowledge that results from miraculous prophecy and speaking in tongues would be unnecessary.

A Change of Focus

This passage served to direct the Corinthian’s attention away from the pursuit of miraculous spiritual gifts to the imitation of Christ’s love, which is itself a work of the Spirit. Paul wanted the Corinthians to think about the work of the Spirit beyond the miraculous experiences of those in the first century. The fact that love is more enduring made it all the more important for them to prioritize love in the center of their loves in the present.

Unfortunately, many today continue to be infatuated with talking about the Holy Spirit primarily in terms of miraculous gifts, speaking in tongues, and modern-day prophecy. To such, I believe Paul would point to his discussion in 1 Corinthians 12-14 and say, “I will show you a more excellent way” (1 Cor. 12:31b).

The Mind of Christ

On By Tyler BoydIn Holy Spirit

This article is the 18th in an ongoing series on the Holy Spirit. Click here for links to all the articles in this series.

According to Romans 8, it is only those who set their minds on the things of the Spirit who can please God (8:5-8). It is the Spirit who gives Christians the hope of resurrection (Part 15) and relates them to God as children and heirs with Christ (8:9-17). In this passage, Paul briefly, but explicitly, emphasizes that this hope is directly connected to the cross (Part 17). The Holy Spirit relates us to God as children only if we are willing to put to death the deeds of the body (8:13) and suffer with Christ (8:17).

The connection between the Spirit and the cross, mentioned only briefly in Romans 8, is emphasized continually throughout the entire New Testament. Recognizing this connection is critical if we are to rightly understand and apply the New Testament’s teachings about the Holy Spirit.

What Does it Mean to Be a Christian?

The key question Paul addresses in his letter to the Galatians is this: Who is Israel? Who are those who are to be recognized as God’s true people? The Spirit and the cross are at the very core of Paul’s answer to this question. Throughout the letter, Paul emphasizes that God’s people are not identified by their fleshly characteristics. Israel is not defined as those who are circumcised as Jews, but as those who are in Christ.

But what exactly does this mean? What does it mean for our identity to be “in Christ”? Paul sums up his argument in a great climatic statement found in Galatians 2:20.

I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Galatians 2:20

Although Paul does not yet mention the Spirit by name, he does speak of the indwelling of Christ – “Christ lives in me.” Even more specifically, Paul speaks of Christ in terms of his self-sacrificial love. Christ, who lives in him, is the Christ “who loved me and gave himself for me.”

According to Paul, to be “in Christ” means that Christ is “in” them, so that what is true of Christ is true of them. It would be reasonable to conclude, therefore, that a person in whom the crucified Christ lives would themselves be a person characterized by the same kind of self-sacrificial love we see in Christ.

But rather than stating this conclusion quite so explicitly, Paul develops this conclusion by discussing the Holy Spirit.

The Spirit of the Crucified Son

Following the discussion of Christ’s self-sacrificial love, Paul’s co-crucifixion with him, and Christ living “in” him, Paul immediately reminds the Galatians that they too had received the Spirit.

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain – if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?

Galatians 3:1-5

Paul says that the Galatians had “received” and “begun by” the Spirit, a reference to the time of their initiation into Christ. Moreover, Paul says that their conversion was in response to the message about Christ’s crucifixion. “It was before your eyes that Christ was publicly portrayed as crucified.”

Once again, the Spirit is inseparable from what we see in Christ on the cross. It was initially the preaching of the cross that led to the Galatians reception of the Spirit. Moreover, Paul goes on to specifically identify the Spirit as “The Spirit of his Son.”

But when the fulness of time had come, God sent forth his Son, born of woman, born under the law to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying “Abba, Father!”

Galatians 4:4-6

Just as Paul was “crucified with Christ,” and now had Christ living “in” him, so too when the Galatians responded to the message about the crucifixion, they too received the Spirit of God’s Son who was sent into their hearts at the time of their conversion.

A Spirit of Self-Sacrificial Love

Both Paul and the Galatians had received the Spirit of God’s Son at the time of their co-crucifixion with him (i.e. baptism, Gal 3:27). Paul goes on to describe walking in the Spirit as a life of self-sacrificial, Christ-like, crucifixion-style, love and faithfulness.

For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

Galatians 5:6

Do not use your freedom as an opportunity for the flesh, but through love serve one another.

Galatians 5:13b

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is not law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

Galatians 5:22-24

In other words, the past act of Christ’s faithful obedience and love, namely his crucifixion, is applied to the lives of those who are “in Christ” through the Spirit as they live with that same kind of faithful obedience and love (and joy, peace, kindness, etc).

The Mind of Christ

As was observed at the beginning of this study (Part 1), the word “Spirit” was always closely connected to a person’s words, or thoughts, or mindset. In the New Testament, the Holy Spirit is described as a very particular mindset, namely that of Christ on the cross. This is emphasized not only in Romans and Galatians, but throughout the entire New Testament.

For example, in Ephesians Paul stresses the importance of maintaining the “unity of the Spirit” (Eph. 4:3). Paul then urges the Ephesians to be “renewed in the spirit of your minds” (Eph. 4:24). That means putting away things like lying, anger, theft, and corrupt talk (Eph. 4:25-29), which according to Paul would “grieve the Holy Spirit of God” (Eph. 4:30). Instead, Paul urges the Ephesians to mimic the example of Christ, or more specifically, the example Christ on the cross.

Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. Therefore be imitators of God, as beloved children, as Christ loved us and gave himself for us, a fragrant offering and sacrifice to God.

Ephesians 4:32-5:2

Similarly when Paul reminded the Philippians of their “participation in the Spirit” (Phil. 2:1), he had something very particular in mind. It wasn’t the idea of following a still small voice in your heart. Nor did he reduce it down to simply following the Spirit-inspired scriptures. Paul reminded Christians to remember their participation in the Spirit so that they would maintain a particular Christ-like mindset.

So if there is any encouragement in Christ, any comfort in love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others as more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking on the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Philippians 2:1-8

This was not just Paul’s viewpoint either. John also viewed the presence of God’s Spirit as the imitation of God’s love.

By this we know that we abide in him and he in us, because he has given us His Spirit… So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.

1 John 4:13, 16

By “love” John specifically had in mind the kind of love we see in Christ on the cross.

By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers.

1 John 3:16

The True Church

How then do we recognize the true people of God? The question is as relevant today as it was when Paul wrote Galatians. When all is said and done, this question can only be answered by going to the cross.

Not only was Christ crucified, but when Christians were baptized, they were put to death with him (Rom. 6:1-4). But this co-crucifixion did not end in baptism. Baptism was only the beginning. The whole world, with it’s fleshly passions and desires, must be crucified to the Christian, and the Christian must be crucified to the world (Gal 5:24; 6:14-16). When we live in this crucified way, we can say with Paul, “It is no longer I who live, but Christ who lives in me” (Gal. 2:20).

This then, is at the very heart of the New Testament’s teaching about the Spirit. Christ’s church is not defined by their fleshly identity. They are recognized as such because they have been crucified with Christ. The cross is the dividing line between the Christ’s church and the world.  So it was in the first century, and so it is today. That is why Christians must keep in step with the Spirit.

Better Bible Study Tip #71: The Bible Had Editors, and That’s Okay

On By Tyler BoydIn Better Bible Study

There was a time when the idea of someone “editing” the Bible really bothered me. I was taught that it was wrong to add to or take away from the Bible (cf. Deut. 4:2; Rev. 22:18-19). After all, the Bible is God’s word, and God’s word is perfect (cf. Ps. 19:7). It doesn’t need editing, and it would be wrong to do so.

I still believe that. It is for that reason that I am convinced that it is important to take God’s word as it is, not as we wish it was (see Tip #66: Don’t Second Guess God’s Choice in Inspiration). With that in mind, consider what we read in the first four verses of Ezekiel.

In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the Chebar canal, the heavens were opened, and I saw visions of God. On the fifth day of the month (it was the fifth year of the exile of King Jehoiachin), the word of the LORD came to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the Chebar canal, and the hand of the LORD was upon him there.

As I looked, behold, a stormy wind came out of the north, and a great cloud, with brightness around it, and fire flashing forth continually, and in the midst of the fire, as it were gleaming metal.

Ezekiel 1:1-4 (emphasis added)

The first verse uses the first person, “I was among” and “I saw.” This gives us the impression that Ezekiel is writing about himself. But then it switches to the third person. “The word of the Lord came to Ezekiel” and “the hand of the Lord was upon him there.” Then in verse four, it switches back to first person, “As I looked.”

I suppose it’s possible that Ezekiel just liked to talk about himself in the third person. But when the text switches to the third person, it certainly gives the impression that someone else other than Ezekiel is speaking, that is, an anonymous author who took Ezekiel’s first person account and wove it together into the book we now know as Ezekiel. That’s a not a theory that arises from doubting God’s inspiration, but from wresting with the impression given by the inspired words given in the Bible.

Even if the Bible had editors, that doesn’t make it any less inspired. God inspired many books with anonymous authorship (Tip # 69) and God could have easily inspired the words of the editors themselves. In fact, the book of Jeremiah gives us a glimpse of how editing was part of the process by which we ended up with the book as the final product we have today.

Then Jeremiah took another scroll and gave it to Baruch the scribe, the son of Neriah, who wrote on it at the dictation of Jeremiah all the words of the scroll that Jehoiakim king of Judah had burned in the fire. And many similar words were added to them.

Jeremiah 36:33 (emphasis added)

God had Jeremiah write out a second version of the prophetic words he had already written down once before. But when they were dictated the second time, similar words were added to them. This wasn’t the same thing as “adding to” God’s word. It was simply part of the process by which God used Jeremiah and Baruch to produce the book of Jeremiah just as He wanted it to be in it’s final completed version.

Recognizing the existence of inspired editors is important because it enables us to avoid unnecessary confusion, and even false teaching that arises from those who haven’t considered this point.

Imagine if John, upon completing his account of the gospel, sends out multiple copies to various churches. In the copy he sends to Peter, he asks for feedback. “Is it all accurate? Did I leave out anything important?” Now imagine Peter responds to John and says, “I really think your book looks great, but I think you should consider including an account of the woman caught in adultery.” John, after receiving Peter’s feedback decides, “Yes, that was an important event. I better add it in.” But in the meantime, multiple copies of an earlier draft, without the woman caught in adultery, were already in circulation. So what happens? We end up with manuscripts with different versions of the book of John (as can be seen in your Bible’s footnotes on John 7:53-8:11).

As skeptic might look at the fact that we have differences between manuscripts as an opportunity to attack the reliability of the Bible. But if we realize that inspired scripture likely went through multiple inspired revisions, resulting in the possibility of multiple inspired versions which could have circulated at the same time, the skeptic’s attack is exposed as powerless.

Likewise, just because the book of Deuteronomy records the death of Moses (Deut. 34 was clearly written by someone other than Moses), this is no reason dismiss the Mosaic authorship of the law. We can trust that Moses received God’s Law at Sanai (Ex. 19), and what he wrote down (Ex. 24:4) is the essentially the same law we can read today. The fact that in inspired editor collected Moses’s law into the final forms of Genesis-Deuteronomy is no reason to reject the books as inauthentic in their origin.

No, we should not add to, take away from, or otherwise edit God’s word today. What we have now is the completed product. But since we take the Bible as it is, and the Bible presents itself as an edited book, we can believe that God used inspired editors as part of the process of inspiration.