"The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ" (1 Peter 3:21)
BAPTISM DOTH ALSO NO SAVE US. Other versions read, ""There is also an antitype which now saves us; baptism" (NKJV), "and this water symbolizes baptism that now saves you also" (NIV), and "baptism, which is a figure [of their deliverance], does now also save you" (AMPLIFIED).
THE SPIRIT INSTRUCTS US concerning the manner in which baptism "saves" us. This is a powerful expression, provoking much thought and producing confidence in heart of the believer.
"NOT THE PUTTING AWAY OF THE FILTH OF THE FLESH." The contemporary versions manage to obscure the meaning of this text by translating this phrase, "removal of dirt from the body." However, the phrase "filth of the flesh" refers to a ceremonial procedure, much like those instituted under the Law. Hebrews 9:10 calls such procedures "divers washings." A leper, for example, who had been cleansed, was to "wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp" (Lev 14:8). Thus the defilement of his flesh was ceremonially cleansed, allowing him to come again into the camp. The man who let the scapegoat go [that had the sins of the people placed upon it], was to "wash his clothes, and bathe his flesh in water, and afterward come into the camp" (Lev 16:26). After the priest had sacrificed the red heifer [an offering for impurity], he was to "wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp" (Num 19:7). In all of these cases, the cleansing was only ceremonial, or outward, in the flesh. It did not allow a person to come into the presence of the Lord, but only cleansed him for entrance into the camp of the people once again.
BAPTISM IS NOT THAT KIND OF CLEANSING. While "water" is involved, as well as outward action, it is not an empty and powerless ceremony like those of the Law, which did not impact upon human character. It is tragic that many view baptism from this point of view, as though heartless conformity to a code suffices to remove sin and bring one into the presence of the Lord for blessing.
THE EFFECTS OF BAPTISM are proof of its validity. The outward part of baptism is nothing of itself – it is the "form of the doctrine," which is the real point (Rom 6:17). It is a serious error to trust in the form, while lacking its content and ignoring "the doctrine.
"THE ANSWER OF A GOOD CONSCIENCE." Other versions read, "but an appeal to God for a good conscience" (NASB), "the pledge of a good conscience toward God" (NIV), "an appeal to God for a clear conscience" (RSV). Here the fundamental part of baptism is clearly spiritual, though it is joined to an outward activity. The "answer," in this case, comes from God to the one who obeys the form of the doctrine (baptism) from the heart (Rom 6:17). The words "appeal to God for a good conscience" emphasize that the believer, in his baptism, is seeking for a purged conscience (Heb 9:14) – that is, a persuasion that he is pure and accepted by God. This kind of appeal was made by the Ethiopian eunuch when he said, "See, here is water; what doth hinder me to be baptized?" (Acts 8:36). The text confirms he did receive a good, or clear, conscience, for "he went on his way rejoicing" (8:39). A "good conscience" enables us to stand confidently before the Lord, appropriating grace to help in the time of need.
NOW THE SPIRIT RETURNS to complete the thought about baptism saving us. It does NOT do so because we have obeyed an outward requirement. Rather, baptism obtains its effectiveness "by the resurrection of Jesus Christ." To be more specific, it is in our union with the risen Christ that our appeal for a clear conscience is realized. That is something God Himself does. As it is written, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom 6:5-6). Here our baptism is called being "planted together in the likeness of His death." It assumes hearty acquiescence to the will of God. When this is done, God WILL raise us also, giving us a purified conscience.
BAPTISM, THEN, SAVES US by connecting us with the resurrected Christ. The effects of that union include a purified conscience – something every believer is represented as seeking. The emphasis of baptism is not being buried, but rather in being raised. The objective is not being dead with Christ Jesus, but living with Him. That puts a distance between us and our world, like the flood put a distance between Noah and his world. With these things in mind, it becomes utterly absurd to argue about the necessity or effectiveness of baptism.
WHEN CHRIST WAS RAISED FROM THE DEAD, the reality of "newness of life" came within the reach of those who believe. So far as redemption is concerned, there is only one life that God honors, and that is the life of the risen Son of God. Being saved "by the resurrection" of Christ involves participating in "the power of His resurrection." In this participation, we are raised together with Christ to sit in the heavenly places (Eph 2:6).
– Given O. Blakely
Wednesday, March 31, 2010
Monday, March 29, 2010
NOT ALL MEN HAVE FAITH
NOT ALL MEN HAVE FAITH" . . . And that we may be delivered from unreasonable and wicked men: for all men have not faith." (2 Thess 3:2)
OTHER VERSIONS READ,"for not everyone has faith" (NIV), and "for faith {is} not {the portion} of all" (DARBY). Here all men are divided into two categories: those who have faith, and those who do not. Notice the gracious way in which this is stated. The Spirit does not say, "only a few have faith." Nor, indeed, does He say, "most men do not have faith." He speaks in such a manner as to accentuate the blessing of having faith at all. By these words, He also explains why men seek to oppose the Gospel and restrain those who declare it. This is the condition requiring us to pray for the rapid and effectual spread of the Word of God, and for the deliverance of those who preach it from the hands of unreasonable and wicked men. ""Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: And that we may be delivered from unreasonable and wicked men: FOR ALL MEN HAVE NOT FAITH! (2 Thess 3:1-2). It is, therefore, the lack of faith that creates an environment of opposition.
THERE ARE A NUMBER of modern day teachers who affirm that all men DO have faith – that it is a principle that is in all people by nature. This perverse doctrine says that faith is released by the individual when they choose to believe, thereby enabling them to take hold of the things of God and do great exploits. This is aggressively taught by the "health and wealth" exponents, and is more widespread than one dares to imagine. It is based upon the statement of Romans 12:3: " . . . God hath dealt to every man the measure of faith." However, that text is not speaking of every man in the world, but of every man who is in Christ Jesus. As the text says, "every man who is among you [believers]." The same language, i.e., "every man," is frequently used to identify all who are in Christ Jesus (Rom 14:5; 1 Cor 3:5.8,10; 4:5; 2 Cor 9:7; Gal 6:4; Eph 4:25; Phil 2:4; 1 Pet 4:10; 1 John 3:3).
OUR TEXT DECLARES THAT "not all have faith" (NASB). There is, then, no question about faith NOT being resident in men by nature. Only a modicum of intelligence is required to confirm this is the case. Think of what is said of faith, and see for yourself that it is NOT in every mortal. The "just live by faith" (Rom 1:17). The righteousness of God is received by faith (Rom 3:22). We are "justified by faith" (Rom 3:28; 5:1). We have access to the grace of God by faith (Rom 5:2). We stand by faith (Rom 11:20; 2 Cor 1:24). We receive the promise of God by faith (Gal 3:22). We are children of God by faith (Gal 3:26). We wait for the hope of righteousness by faith (Gal 5:5). Christ dwells in our hearts by faith (Eph 3:17). If everyone has faith, then all of these benefits can be found in them – which thought is utterly insane. All men do NOT have faith.
OUR TEXT SHOWS US that those who do not have the glorious benefits mentioned – which are realized by faith – are prone to oppose the Gospel. The only difference in such people is the degree to which they oppose and reject the good news of Christ. Our text refers specifically to those who are determined to stop the spread of the Gospel. These are individuals whose unbelief has flooded their hearts, causing them to become unusually calloused toward the Gospel.
FAITH COMES FROM GOD. I never tire of being reminded that faith comes to us from God – that is why all men do not have it. Bear with me while I once again cite these marvelous passages, which were so long hidden from my understanding. "Faith comes . . . " (Rom 10:17). "For unto you it is given in the behalf of Christ . . . to believe on Him" (Phil 1:29). "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by [through] Him do believe in God" (1 Pet 1:20-21). "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ" (Eph 6:23). " . . . who [Apollos], when he was come, helped them much which had believed through grace" (Acts 18:27). "And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus" (1 Tim 1:14).
HOW COULD THE MARVELOUS BENEFITS received by faith be attributed to something that is in us by nature. How could it be possible for the natural man, by an exercise of the intellect, to appropriate such things. If such a thing is possible, in what sense has man sinned and come short of the glory of God. Why is it necessary to save men at all if they possess such an effective aptitude. It should be abundantly clear to us: "all men have not faith!"
OUR TEXT HAS URGED believers to join in prayer for the rapid spread of the Word, that it might be glorified, and that its proclaimers may be delivered from unreasonable and wicked men. This type of prayer is for kings and priests. It is a means by which we presently reign with Christ Jesus. This is a proper means of deploying Divine power, and we must enter aggressively into it. Do not imagine that the spread of the Word and the deliverance of those who proclaim it will all happen without our involvement. We have not been called into a Kingdom that operates in that manner. Our new hearts, spirits, and minds have been given to us for participation in the wonderful working of the Lord. Through Christ, God has graciously brought us into the effectual workings of His Kingdom, as we live together with and to Him.
– Given O. Blakely
OTHER VERSIONS READ,"for not everyone has faith" (NIV), and "for faith {is} not {the portion} of all" (DARBY). Here all men are divided into two categories: those who have faith, and those who do not. Notice the gracious way in which this is stated. The Spirit does not say, "only a few have faith." Nor, indeed, does He say, "most men do not have faith." He speaks in such a manner as to accentuate the blessing of having faith at all. By these words, He also explains why men seek to oppose the Gospel and restrain those who declare it. This is the condition requiring us to pray for the rapid and effectual spread of the Word of God, and for the deliverance of those who preach it from the hands of unreasonable and wicked men. ""Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: And that we may be delivered from unreasonable and wicked men: FOR ALL MEN HAVE NOT FAITH! (2 Thess 3:1-2). It is, therefore, the lack of faith that creates an environment of opposition.
THERE ARE A NUMBER of modern day teachers who affirm that all men DO have faith – that it is a principle that is in all people by nature. This perverse doctrine says that faith is released by the individual when they choose to believe, thereby enabling them to take hold of the things of God and do great exploits. This is aggressively taught by the "health and wealth" exponents, and is more widespread than one dares to imagine. It is based upon the statement of Romans 12:3: " . . . God hath dealt to every man the measure of faith." However, that text is not speaking of every man in the world, but of every man who is in Christ Jesus. As the text says, "every man who is among you [believers]." The same language, i.e., "every man," is frequently used to identify all who are in Christ Jesus (Rom 14:5; 1 Cor 3:5.8,10; 4:5; 2 Cor 9:7; Gal 6:4; Eph 4:25; Phil 2:4; 1 Pet 4:10; 1 John 3:3).
OUR TEXT DECLARES THAT "not all have faith" (NASB). There is, then, no question about faith NOT being resident in men by nature. Only a modicum of intelligence is required to confirm this is the case. Think of what is said of faith, and see for yourself that it is NOT in every mortal. The "just live by faith" (Rom 1:17). The righteousness of God is received by faith (Rom 3:22). We are "justified by faith" (Rom 3:28; 5:1). We have access to the grace of God by faith (Rom 5:2). We stand by faith (Rom 11:20; 2 Cor 1:24). We receive the promise of God by faith (Gal 3:22). We are children of God by faith (Gal 3:26). We wait for the hope of righteousness by faith (Gal 5:5). Christ dwells in our hearts by faith (Eph 3:17). If everyone has faith, then all of these benefits can be found in them – which thought is utterly insane. All men do NOT have faith.
OUR TEXT SHOWS US that those who do not have the glorious benefits mentioned – which are realized by faith – are prone to oppose the Gospel. The only difference in such people is the degree to which they oppose and reject the good news of Christ. Our text refers specifically to those who are determined to stop the spread of the Gospel. These are individuals whose unbelief has flooded their hearts, causing them to become unusually calloused toward the Gospel.
FAITH COMES FROM GOD. I never tire of being reminded that faith comes to us from God – that is why all men do not have it. Bear with me while I once again cite these marvelous passages, which were so long hidden from my understanding. "Faith comes . . . " (Rom 10:17). "For unto you it is given in the behalf of Christ . . . to believe on Him" (Phil 1:29). "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by [through] Him do believe in God" (1 Pet 1:20-21). "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ" (Eph 6:23). " . . . who [Apollos], when he was come, helped them much which had believed through grace" (Acts 18:27). "And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus" (1 Tim 1:14).
HOW COULD THE MARVELOUS BENEFITS received by faith be attributed to something that is in us by nature. How could it be possible for the natural man, by an exercise of the intellect, to appropriate such things. If such a thing is possible, in what sense has man sinned and come short of the glory of God. Why is it necessary to save men at all if they possess such an effective aptitude. It should be abundantly clear to us: "all men have not faith!"
OUR TEXT HAS URGED believers to join in prayer for the rapid spread of the Word, that it might be glorified, and that its proclaimers may be delivered from unreasonable and wicked men. This type of prayer is for kings and priests. It is a means by which we presently reign with Christ Jesus. This is a proper means of deploying Divine power, and we must enter aggressively into it. Do not imagine that the spread of the Word and the deliverance of those who proclaim it will all happen without our involvement. We have not been called into a Kingdom that operates in that manner. Our new hearts, spirits, and minds have been given to us for participation in the wonderful working of the Lord. Through Christ, God has graciously brought us into the effectual workings of His Kingdom, as we live together with and to Him.
– Given O. Blakely
Friday, March 26, 2010
THE LAND OF THE ENEMY
"Thus says the LORD: ‘A voice was heard in Ramah, Lamentation and bitter weeping, Rachel weeping for her children, Refusing to be comforted for her children, Because they are no more.' Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy." (Jer 31:15-16)
THERE ARE TWO TIMES in sacred history when a purposed slaughter of infants occurred. The first was when the Israelites were in bondage in Egypt (Ex 1:7-22). The second was when our blessed Lord was born, when Herod mandated the slaughter of "all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under" (Matt 2:16). Moses, the servant of God, was protected during the first slaughter, and our blessed Lord during the second. Great grief was associated with both occasions, and especially with the latter one. In both cases, the birth of a special person occurred. In both the births occurred among God's people while they were dominated by a hostile government.
MATTHEW SITES THE ABOVE PASSAGE as being fulfilled during the time of Herod's slaughter of the innocents. Of that occasion he said, "Then was fulfilled that which was spoken by Jeremiah the prophet, saying In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not"(Matt 2:17-18). The mothers of Israel are embodied in the person of Rachel, whom Jeremiah depicted as lamenting her people's sorrow, as it were, from the other side of death.
MATTHEW'S PASSING COMMENT concerning the mothers of Israel reveals the intense care God has for His people. Who is able to measure the immensity of the grief those mothers endured as their babies were taken from them and killed? It is no wonder the prophet spoke so vividly: "weeping for her children, refusing to be comforted." The wisdom of men cannot explain the occurrence of such injustices. In fact, many stumble over them in unbelief, doubting that God has any concern at all about such things.
BUT IN THE MIDST OF IT ALL comes a word from the Lord. "Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and THEY SHALL COME AGAIN FROM THE LAND OF THE ENEMY." The children were gone, but not destroyed. In sorrow their mothers wept, but their tears could stop. The labor related to bringing the children in the world and tenderly caring for them in their infancy, would be rewarded. "And," the Lord adds, "they shall come again from the land of the enemy." What is this "land of the enemy?"
THIS IS NOTHING LESS than a depiction of the grave, and of death. Those babies who were born in Bethlehem and the surrounding areas were thrust into graves prematurely – before their time (Eccl 7:17). Death swallowed them up like the ruthless enemy that it is. Is it not written, "The last ENEMY that shall be destroyed is death" (1 Cor 15:26). Death is the curse brought on by sin, and is an unscrupulous tyrant. But the reign of death will surely be interrupted, and it will be totally conquered. Hosea wrote, "I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes" (Hos 13:14). This is not a passing thought by the Lord, or something that He merely desires to do. This is a predetermination that God has made – one that He will fully carry out without the slightest hindrance or obstacle standing in His way! In First Corinthians 15:54-55, the Holy Spirit relates that time with the resurrection of the dead.
IF YOU HAVE EVER PONDERED the matter of death in infancy, or have experienced the passing of a small child, this text should bring great comfort to you. God has determined that the premature death of those little ones will be vindicated. "They will come again from the land of the enemy!" They will be raised from the dead – raised in incorruption, immortality, honor, and power (1 Cor 15:42-44). They will not be raised as infants, but will also have a "glorious body" like unto our Lord's.
THOSE INNOCENTS SLAIN by the command of Pharaoh will "come again from the land of the enemy" – and Pharaoh will have to face them. The young children killed by the command of wicked Herod will "come again from the land of the enemy" – and Herod will have to face them. The millions of aborted infants from our time will also "come again from the land of the enemy" – facing the lawmakers and doctors that condoned their death, and the mothers who sought to rid themselves of them. God will raise them, and we have every reason to believe they will receive a reward commensurate with the indignity they suffered at the hands of men. They will be compensated for enduring human indignities.
– Given O. Blakely
THERE ARE TWO TIMES in sacred history when a purposed slaughter of infants occurred. The first was when the Israelites were in bondage in Egypt (Ex 1:7-22). The second was when our blessed Lord was born, when Herod mandated the slaughter of "all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under" (Matt 2:16). Moses, the servant of God, was protected during the first slaughter, and our blessed Lord during the second. Great grief was associated with both occasions, and especially with the latter one. In both cases, the birth of a special person occurred. In both the births occurred among God's people while they were dominated by a hostile government.
MATTHEW SITES THE ABOVE PASSAGE as being fulfilled during the time of Herod's slaughter of the innocents. Of that occasion he said, "Then was fulfilled that which was spoken by Jeremiah the prophet, saying In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not"(Matt 2:17-18). The mothers of Israel are embodied in the person of Rachel, whom Jeremiah depicted as lamenting her people's sorrow, as it were, from the other side of death.
MATTHEW'S PASSING COMMENT concerning the mothers of Israel reveals the intense care God has for His people. Who is able to measure the immensity of the grief those mothers endured as their babies were taken from them and killed? It is no wonder the prophet spoke so vividly: "weeping for her children, refusing to be comforted." The wisdom of men cannot explain the occurrence of such injustices. In fact, many stumble over them in unbelief, doubting that God has any concern at all about such things.
BUT IN THE MIDST OF IT ALL comes a word from the Lord. "Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and THEY SHALL COME AGAIN FROM THE LAND OF THE ENEMY." The children were gone, but not destroyed. In sorrow their mothers wept, but their tears could stop. The labor related to bringing the children in the world and tenderly caring for them in their infancy, would be rewarded. "And," the Lord adds, "they shall come again from the land of the enemy." What is this "land of the enemy?"
THIS IS NOTHING LESS than a depiction of the grave, and of death. Those babies who were born in Bethlehem and the surrounding areas were thrust into graves prematurely – before their time (Eccl 7:17). Death swallowed them up like the ruthless enemy that it is. Is it not written, "The last ENEMY that shall be destroyed is death" (1 Cor 15:26). Death is the curse brought on by sin, and is an unscrupulous tyrant. But the reign of death will surely be interrupted, and it will be totally conquered. Hosea wrote, "I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes" (Hos 13:14). This is not a passing thought by the Lord, or something that He merely desires to do. This is a predetermination that God has made – one that He will fully carry out without the slightest hindrance or obstacle standing in His way! In First Corinthians 15:54-55, the Holy Spirit relates that time with the resurrection of the dead.
IF YOU HAVE EVER PONDERED the matter of death in infancy, or have experienced the passing of a small child, this text should bring great comfort to you. God has determined that the premature death of those little ones will be vindicated. "They will come again from the land of the enemy!" They will be raised from the dead – raised in incorruption, immortality, honor, and power (1 Cor 15:42-44). They will not be raised as infants, but will also have a "glorious body" like unto our Lord's.
THOSE INNOCENTS SLAIN by the command of Pharaoh will "come again from the land of the enemy" – and Pharaoh will have to face them. The young children killed by the command of wicked Herod will "come again from the land of the enemy" – and Herod will have to face them. The millions of aborted infants from our time will also "come again from the land of the enemy" – facing the lawmakers and doctors that condoned their death, and the mothers who sought to rid themselves of them. God will raise them, and we have every reason to believe they will receive a reward commensurate with the indignity they suffered at the hands of men. They will be compensated for enduring human indignities.
– Given O. Blakely
Wednesday, March 24, 2010
THE WORK OF THE SPIRIT
"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." (Romans 8:2)
THE "LAW OF THE SPIRIT OF LIFE" refers to the nature of the life that is "in Christ Jesus." There is a certain manner in which the Holy Spirit works that liberates us from "the law of sin and death" – the tyranny, or dictatorship of sin and death that absolutely dominates all who are not in Christ. This freedom is characterized by a number of things that could not happen apart from the working of the Spirit. They are evidences of His activity – activity that is not possible independently of Him. Where these evidences seem to be present, yet remain unattended by holiness of life coupled with faith and love, mere pretense is seen. Where they are found in truth, the Holy Spirit has been working through the faith of the people, and to the glory of the Lord.
HERE ARE SOME of the exclusive workings of the Holy Spirit – workings that fall into the category of "the law of the Spirit of life." These are principles of spiritual life, and where they are found, "life" toward God is being made known. Where these evidences are not found, death in trespasses and sins dominates.
1. CONVICTION. The conviction of sin, righteousness, and judgment (John 16:8-11).
2. TRUTH. Guiding into all truth John 16:13a).
3. INSIGHT. Showing us things to come (John 16:13b).
4. ENABLEMENT. Empowerment for laboring with God (Acts 1:8).
5. REVELATION. Reveal to us what is prepared for those who love Him (1 Cor 2:9-10).
6. CHRIST INDWELLING WITHIN. Strengthening the inward man, so Christ can dwell in our hearts by faith (Eph 3:16-17).
7. ABOUNDING HOPE. Enabling us to abound in hope (Rom 15:13).
8. WORKING WITHIN. Working righteousness, peace, and joy in the saints (Rom 14:17).
9. LEADING. Leading us in mortifying the deeds of the body (Rom 8:13-14).
10. INTERCESSION. Making intercession for us when we do not know what to pray for as we ought (Rom 8:26-27).
11. WAITING. Enabling us to wait for the hope of righteousness (Gal 5:5)
12. OBEDIENCE. Empowering us to obey the truth (1 Pet 1:2,22).
13. LOVE OF GOD. Shedding, or pouring out, the love of God abroad in our hearts (Rom 5:5).
14. SANCTIFICATION. Sanctifying us for Divine acceptance (Rom 15:16).
15. CLEANSING. Washing, sanctifying, and justifying us (1 Cor 6:11).
16. GIFTS. Giving appropriate spiritual gifts to members of Christ's body (1 Cor 12:4-11).
17. CHANGE. Changing us from one stage of glory to another (2 Cor 3:18).
18. MAKING KNOWN. Revealing the mystery of God's purpose to the Apostles and Prophets (Eph 3:5).
19. TO KEEP. Giving us the ability to keep what has been given to us (2 Tim 1:14).
20. GODLINESS. Quickening our mortal bodies in order that we might live godly (Rom 8:11).
21. HIS BODY. Baptizing us into one body (1 Cor 12:3).
22. THE HEART. Inscribing the Divine nature upon our hearts, thereby causing us to be new creatures (2 Cor 3:3).
23. ACCESS. Giving us access to God (Eph 2:18).
24. RENEWAL. Renewing us (Tit 3:5).
25. SEALING. Sealing believers as belonging to God, and being the earnest of things to come (1 Cor 1:22).26. LIFE. Giving life to us (2 Cor 3:6).
27. SUBDUING FLESH. Leading believers in subduing the flesh (Gal 5:18).
28. FRUIT. Producing spiritual fruit in believers (Gal 5:22-23; Eph 5:9).
29. REAPING. Causing us to reap life everlasting (Gal 6:8).
30. UNITY. Producing unity among the saints (Eph 4:3).
31. WEAPONRY. Making the Word of God an effective weapon (Eph 6:17)
THESE ARE ALL TRAITS OF LIFE. They are what is involved in becoming, and remaining, reconciled to God. They are evidences of Divine acceptance, and proof that we are no longer dead in sin and alienated from the life of God. They confirm that Satan no longer has the dominance over us, else these could not be found in us. When we see these things, they become the root and cause of thanksgiving.
NONE OF THESE MARVELOUS WORKS are the result of our petitions. They are all the results of the Holy Spirit's work. If we do not quench or grieve the Holy Spirit, these works will be done by Him to the glory of God, and through the Lord Jesus Christ. If these are not being done in us, it is owing to some obstacle – a sin or a weight that so easily besets (Heb 12:1). It is not possible for the connection between us and God to be cleared, and yet these ministries not be performed.
– Given O. Blakely
THE "LAW OF THE SPIRIT OF LIFE" refers to the nature of the life that is "in Christ Jesus." There is a certain manner in which the Holy Spirit works that liberates us from "the law of sin and death" – the tyranny, or dictatorship of sin and death that absolutely dominates all who are not in Christ. This freedom is characterized by a number of things that could not happen apart from the working of the Spirit. They are evidences of His activity – activity that is not possible independently of Him. Where these evidences seem to be present, yet remain unattended by holiness of life coupled with faith and love, mere pretense is seen. Where they are found in truth, the Holy Spirit has been working through the faith of the people, and to the glory of the Lord.
HERE ARE SOME of the exclusive workings of the Holy Spirit – workings that fall into the category of "the law of the Spirit of life." These are principles of spiritual life, and where they are found, "life" toward God is being made known. Where these evidences are not found, death in trespasses and sins dominates.
1. CONVICTION. The conviction of sin, righteousness, and judgment (John 16:8-11).
2. TRUTH. Guiding into all truth John 16:13a).
3. INSIGHT. Showing us things to come (John 16:13b).
4. ENABLEMENT. Empowerment for laboring with God (Acts 1:8).
5. REVELATION. Reveal to us what is prepared for those who love Him (1 Cor 2:9-10).
6. CHRIST INDWELLING WITHIN. Strengthening the inward man, so Christ can dwell in our hearts by faith (Eph 3:16-17).
7. ABOUNDING HOPE. Enabling us to abound in hope (Rom 15:13).
8. WORKING WITHIN. Working righteousness, peace, and joy in the saints (Rom 14:17).
9. LEADING. Leading us in mortifying the deeds of the body (Rom 8:13-14).
10. INTERCESSION. Making intercession for us when we do not know what to pray for as we ought (Rom 8:26-27).
11. WAITING. Enabling us to wait for the hope of righteousness (Gal 5:5)
12. OBEDIENCE. Empowering us to obey the truth (1 Pet 1:2,22).
13. LOVE OF GOD. Shedding, or pouring out, the love of God abroad in our hearts (Rom 5:5).
14. SANCTIFICATION. Sanctifying us for Divine acceptance (Rom 15:16).
15. CLEANSING. Washing, sanctifying, and justifying us (1 Cor 6:11).
16. GIFTS. Giving appropriate spiritual gifts to members of Christ's body (1 Cor 12:4-11).
17. CHANGE. Changing us from one stage of glory to another (2 Cor 3:18).
18. MAKING KNOWN. Revealing the mystery of God's purpose to the Apostles and Prophets (Eph 3:5).
19. TO KEEP. Giving us the ability to keep what has been given to us (2 Tim 1:14).
20. GODLINESS. Quickening our mortal bodies in order that we might live godly (Rom 8:11).
21. HIS BODY. Baptizing us into one body (1 Cor 12:3).
22. THE HEART. Inscribing the Divine nature upon our hearts, thereby causing us to be new creatures (2 Cor 3:3).
23. ACCESS. Giving us access to God (Eph 2:18).
24. RENEWAL. Renewing us (Tit 3:5).
25. SEALING. Sealing believers as belonging to God, and being the earnest of things to come (1 Cor 1:22).26. LIFE. Giving life to us (2 Cor 3:6).
27. SUBDUING FLESH. Leading believers in subduing the flesh (Gal 5:18).
28. FRUIT. Producing spiritual fruit in believers (Gal 5:22-23; Eph 5:9).
29. REAPING. Causing us to reap life everlasting (Gal 6:8).
30. UNITY. Producing unity among the saints (Eph 4:3).
31. WEAPONRY. Making the Word of God an effective weapon (Eph 6:17)
THESE ARE ALL TRAITS OF LIFE. They are what is involved in becoming, and remaining, reconciled to God. They are evidences of Divine acceptance, and proof that we are no longer dead in sin and alienated from the life of God. They confirm that Satan no longer has the dominance over us, else these could not be found in us. When we see these things, they become the root and cause of thanksgiving.
NONE OF THESE MARVELOUS WORKS are the result of our petitions. They are all the results of the Holy Spirit's work. If we do not quench or grieve the Holy Spirit, these works will be done by Him to the glory of God, and through the Lord Jesus Christ. If these are not being done in us, it is owing to some obstacle – a sin or a weight that so easily besets (Heb 12:1). It is not possible for the connection between us and God to be cleared, and yet these ministries not be performed.
– Given O. Blakely
Monday, March 22, 2010
THE SOUL AND THE SPIRIT
" For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." (Heb 4:12)
THE DISTINCTION BETWEEN the soul and the spirit cannot be satisfactorily made in the realm of academics. Often the words are used in very similar ways. "But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?" (Lk 12:20). "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul" (Heb 10:39). "Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak" (Matt 26:41). "And her spirit came again, and she arose straightway: and he commanded to give her meat" (Lk 8:55).
IN EACH OF THE CASES, the point being made is that man is more than what we see. There is a part of us that transcends the bodily senses. That unseen part, when separated from the body, inducts death. As it is written, "For as the body without the spirit is dead . . . " (James 2:26). Sometimes that unseen part, separated from the body at death, is called the "soul" (Matt 10:28; Heb 6:19). Sometimes it is called the "spirit" (Job 32:8; Luke 23:46; John 6:63). In a poignant expression of Mary’s response to the news she would bear the Savior, Luke speaks of her inner person. He employs both "soul" and "spirit" in a Hebraism, using the words interchangeably. "And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior" (Luke 1:46-47).
THE SCRIPTURAL ACCOUNTS of the raising of two dead bodies will serve to again illustrate the general use of these words. When the mighty prophet Elijah raised the son of the widow of Zarephath, the "soul" was depicted as returning into the lad’s body. "And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again. And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived" (1 Kgs 17:21-22). When Jesus raised Jairus’ daughter to life, her "spirit" is said to have returned to her body. "And her spirit returned, and she rose immediately; and He gave orders for something to be given her to eat" (Luke 8:55). In both cases, the unseen part of the human constitution is meant. The words "soul" and "spirit" were not used in the technical sense, as they are elsewhere.
COME HIGHER! However, we are not confined to academics in matters pertaining to life and godliness! The Word of God is living and active. The Holy Spirt challenges us to rise higher in our consideration of humanity. Our unseen part is not simplistic, and we should not consider it to be so. The Word of God is the divinely appointed means of deciphering the total man. Paul prays that our sanctification will be complete, involving the "spirit, soul, and body" (1 Thess 5:23). The power of God’s Word also bears upon this matter. It can distinguish between the higher and lower natures within us, piercing as far as the division of soul and spirit" (Heb 4:12, NASB). If the "spirit" and the "soul" are synonymous – just two different words depicting the same thing – no such distinction could be made.
THE WORD "DIVIDE" does not mean to permanently separate, but to distinguish. The soulish part of our natures is not abandoned when we become "spiritual." Rather, it is brought into subordination to the Lord by faith and through the Holy Spirit. Although a number of self-acclaimed theologians say there is no distinction between the "soul" and the "spirit," the Word of God declares there IS a difference. Not only so, as it is proclaimed, it unveils the difference on a personal level.
TWO DIFFERENT WORDS are employed to describe these parts of the human nature. They are different words in the Hebrew (ruwach and nephesh), the Greek (pneuma and psuche), and the English (spirit and soul). Because these parts are unseen, it is difficult to make a distinction between them. Psychology cannot provide a clear distinction, either theoretical or practical.
SCRIPTURE EMPLOYS BOTH WORDS in the same context. A few examples will suffice. "But Hannah answered and said, "No, my lord, I am a woman oppressed in spirit; I have drunk neither wine nor strong drink, but I have poured out my soul before the LORD" (1 Sam 1:15). "Therefore, I will not restrain my mouth; I will speak in the anguish of my spirit, I will complain in the bitterness of my soul" (Job 7:11). "At night my soul longs for Thee, Indeed, my spirit within me seeks Thee diligently" (Isa 26:9). "Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ" (1 Thess 5:23).
THESE ARE NOT redundant expressions. The unseen part of our persons consists of two parts. One is superior, the other inferior. One is inconsistent, the other consistent. The soul is the inferior, and the spirit is the superior. The spirit is born again, the soul vacillates between good and evil. The Holy Spirit testifies our spirit (Rom 8:16), we exhort our soul (Psa 42:5). Blessed is the person who knows the distinction between the two. Blessed is the person whose religion is spiritual instead of soulish. Such an individual subordinates feelings to the perception and power of faith. That person is closer to heaven than to earth, and is able to be touched more deeply, profoundly, and lastingly by the truth of God. Such a person is "spiritual" (1 Cor 2:15).
– Given O. Blakely
THE DISTINCTION BETWEEN the soul and the spirit cannot be satisfactorily made in the realm of academics. Often the words are used in very similar ways. "But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?" (Lk 12:20). "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul" (Heb 10:39). "Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak" (Matt 26:41). "And her spirit came again, and she arose straightway: and he commanded to give her meat" (Lk 8:55).
IN EACH OF THE CASES, the point being made is that man is more than what we see. There is a part of us that transcends the bodily senses. That unseen part, when separated from the body, inducts death. As it is written, "For as the body without the spirit is dead . . . " (James 2:26). Sometimes that unseen part, separated from the body at death, is called the "soul" (Matt 10:28; Heb 6:19). Sometimes it is called the "spirit" (Job 32:8; Luke 23:46; John 6:63). In a poignant expression of Mary’s response to the news she would bear the Savior, Luke speaks of her inner person. He employs both "soul" and "spirit" in a Hebraism, using the words interchangeably. "And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior" (Luke 1:46-47).
THE SCRIPTURAL ACCOUNTS of the raising of two dead bodies will serve to again illustrate the general use of these words. When the mighty prophet Elijah raised the son of the widow of Zarephath, the "soul" was depicted as returning into the lad’s body. "And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again. And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived" (1 Kgs 17:21-22). When Jesus raised Jairus’ daughter to life, her "spirit" is said to have returned to her body. "And her spirit returned, and she rose immediately; and He gave orders for something to be given her to eat" (Luke 8:55). In both cases, the unseen part of the human constitution is meant. The words "soul" and "spirit" were not used in the technical sense, as they are elsewhere.
COME HIGHER! However, we are not confined to academics in matters pertaining to life and godliness! The Word of God is living and active. The Holy Spirt challenges us to rise higher in our consideration of humanity. Our unseen part is not simplistic, and we should not consider it to be so. The Word of God is the divinely appointed means of deciphering the total man. Paul prays that our sanctification will be complete, involving the "spirit, soul, and body" (1 Thess 5:23). The power of God’s Word also bears upon this matter. It can distinguish between the higher and lower natures within us, piercing as far as the division of soul and spirit" (Heb 4:12, NASB). If the "spirit" and the "soul" are synonymous – just two different words depicting the same thing – no such distinction could be made.
THE WORD "DIVIDE" does not mean to permanently separate, but to distinguish. The soulish part of our natures is not abandoned when we become "spiritual." Rather, it is brought into subordination to the Lord by faith and through the Holy Spirit. Although a number of self-acclaimed theologians say there is no distinction between the "soul" and the "spirit," the Word of God declares there IS a difference. Not only so, as it is proclaimed, it unveils the difference on a personal level.
TWO DIFFERENT WORDS are employed to describe these parts of the human nature. They are different words in the Hebrew (ruwach and nephesh), the Greek (pneuma and psuche), and the English (spirit and soul). Because these parts are unseen, it is difficult to make a distinction between them. Psychology cannot provide a clear distinction, either theoretical or practical.
SCRIPTURE EMPLOYS BOTH WORDS in the same context. A few examples will suffice. "But Hannah answered and said, "No, my lord, I am a woman oppressed in spirit; I have drunk neither wine nor strong drink, but I have poured out my soul before the LORD" (1 Sam 1:15). "Therefore, I will not restrain my mouth; I will speak in the anguish of my spirit, I will complain in the bitterness of my soul" (Job 7:11). "At night my soul longs for Thee, Indeed, my spirit within me seeks Thee diligently" (Isa 26:9). "Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ" (1 Thess 5:23).
THESE ARE NOT redundant expressions. The unseen part of our persons consists of two parts. One is superior, the other inferior. One is inconsistent, the other consistent. The soul is the inferior, and the spirit is the superior. The spirit is born again, the soul vacillates between good and evil. The Holy Spirit testifies our spirit (Rom 8:16), we exhort our soul (Psa 42:5). Blessed is the person who knows the distinction between the two. Blessed is the person whose religion is spiritual instead of soulish. Such an individual subordinates feelings to the perception and power of faith. That person is closer to heaven than to earth, and is able to be touched more deeply, profoundly, and lastingly by the truth of God. Such a person is "spiritual" (1 Cor 2:15).
– Given O. Blakely
Subscribe to:
Posts (Atom)
