salvation

On Spirit Baptism, Part 3: Implications

February 20, 2023 by Dan Olinger Leave a Comment

Part 1: Basic Data | Part 2: Clearing Up Some Longstanding Confusion

If you’re a believer in Christ, he has baptized you in the Spirit, placing you into the body of Christ, the church. What does that mean for your life, today?

Lots of things.

First, as I noted in the previous post, you have a close association with the Spirit of God, and he is doing multiple things in you—most importantly, I suppose, he has taken up residence in your body (1Co 3.16) and is there guiding your thinking—including convicting you of sin—and teaching you as he illuminates your mind to understand his word (1Co 2.12-14), and sanctifying you—making you more like Christ—every day (2Co 3.18). He is now your animating spirit, your breath of spiritual life. This one fact is more than we can fathom.

But there are other implications. Since you have been placed into the body of Christ, you are now associated corporately with all other believers; you are kin to every other Christian in the world. Every believer you meet is gifted to influence and benefit your walk with God, and you are gifted to benefit theirs. I hope you have had, or someday will have, an opportunity to make an instant connection with a believer in a far country, in the midst of an unfamiliar culture. It’s magical. No, it’s a lot better than magical.

Most days, though, your experience of that closeness with other believers will take place in the context of your local church, with people you know—and get to know better over time—and with whom you can interact in significant ways, whether with physical help or charity, or with regular fellowship in the word and prayer, or by walking with them through a crisis—either theirs or yours. This support network is absolutely necessary for spiritual growth and for prospering in a broken world. We must not neglect it.

A third implication is that you are now one with Christ: he is the head, and you are part of his body (Ep 1.21-22). We have a corporate relationship with him as well. And the consequences of that association are vast and profound:

The Father sees the Son when he looks at you; he looks at you through Christ-colored glasses. In you he is well pleased (Mt 3.17).
- His anger at your sin is appeased. He is delighted to see you, because Christ’s righteous life has been imputed to you (2Co 5.21).
Union with Christ (the phrase “in Christ” occurs 30+ times in the New Testament) means that you share in Christ’s work—
- You have been crucified, buried, and risen with Him (Ro 6.6, 4; Ep 2.5).
- You are now seated with him in heavenly places (Ep 2.6).
- You share in his sufferings, and he shares in yours. “We suffer with him so that we may be glorified with him” (Ro 8.17).
- You will reign with him (2Ti 2.12).
It means that you share in Christ’s person.
- You have the mind of Christ (1Co 2.16).
- You are one spirit with him (1Co 6.17).
- You are his ambassador (2Co 5.18-21).

This is serious business. The words you say, the choices you make, the things you do all reflect on Christ himself. It astonishes me that he has chosen to entrust his reputation to people that he knows are unreliable.

So how shall we then live?

Live in the joy of union with Christ, with whom the Father is perfectly well pleased.
Live in coordinated union with other believers, sharing your gift(s) with them and welcoming their sharing of their gift(s) with you. Don’t ride alone. There are always ways to work together and edify one another.
Every day, recognize confidently that the Spirit of God, who lives in you and calls you his home, is activating and energizing all of this for the glory of God and for the certain and perfect fulfillment of his will.

This is a cause far greater than ourselves.

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On Spirit Baptism, Part 2: Clearing Up Some Longstanding Confusion

February 16, 2023 by Dan Olinger Leave a Comment

Part 1: Basic Data

In the previous post I noted two consequential facts we get from the biblical data on Spirit baptism:

The fact that Jesus is the one baptizing (Mt 3.11), but the event doesn’t happen until after he returns to heaven (Ac 1.5)
The fact that the baptism places the person into the body of Christ (1Co 12.13)

The first fact tells us that Spirit baptism is a spiritual rather than a physical experience; Jesus, ascended to heaven and seated at the right hand of the Father, immerses us (there’s my Baptist bias showing) into the Spirit. Figuring out what exactly that means is difficult, because this is happening in the spiritual realm, but I read it as associating us closely with the Spirit as an initiation of his (the Spirit’s) work in us—most especially indwelling (Jn 14.17; 1Co 3.16; 6.19) and the related works of convicting, teaching, and sanctifying (2Co 3.18). Perhaps it’s associated with sealing (2Co 1.21-22; Ep 1.13-14; 4.30) as well.

The second fact is a key truth, one that settles the disagreement between Charismatics and Evangelicals. Spirit baptism is the mechanism, if I can put it that way, by which believers are placed into the body of Christ. Now, “the body of Christ” includes all Christians—

Our verse says that: “by one Spirit are we all baptized …” (1Co 12.13).
Paul tells the Roman church that “we … are one body in Christ, and every one members one of another” (Ro 12.5).
He tells the Ephesian church that the Father “gave [Christ] to be the head over all things to the church, which is his body, the fulness of him that filleth all in all” (Ep 1.22-23).
He tells them further that “Gentiles … [are] of the same body, and partakers of [God’s] promise in Christ by the gospel” (Ep 3.6).
He tells the Colossian believers that “[Christ’s] body … is the church” (Co 1.24).

And in the close context of our passage, Paul says that

“Ye are the body of Christ, and members in particular” (1Co 12.27), and
“The … Spirit works all these things, distributing to each one individually just as He wills” (1Co 12.11 NASB).

These passages demonstrate that every Christian is a member of the body of Christ, by definition. That means that the believer must be placed into the body at the moment of his conversion; if the placement occurred later, there would be some Christians who aren’t yet in the body of Christ.

And how are we placed into the body of Christ, the church? By Spirit baptism.

So when and how often does Spirit baptism occur? Once, to every believer, at conversion.

There are several works of the Spirit that occur after conversion, some of which I’ve mentioned above. One I haven’t mentioned is filling, which appears to impart special strength to a believer temporarily, perhaps for a particular work (Ac 4.8; 7.55; 9.17; 13.9; Ep 5.18). The Charismatic position would be closer to the truth if it replaced its consideration of Spirit baptism with filling.

As it is, if a Charismatic believer asks me if I’ve received the baptism of the Spirit, I say, “Of course—when I got saved.” That can start a conversation.

So. If you are a believer, Christ has baptized you in, or with, the Holy Spirit. In doing that, he’s placed you into the body of Christ.

There are a good many implications of that fact. We’ll look at some of them in the next post.

Photo by Paul Bulai on Unsplash

On Spirit Baptism, Part 1: Basic Data

February 13, 2023 by Dan Olinger Leave a Comment

One of the manifold gifts that God lavishes on his people is Spirit baptism. I’ve written a post on the topic before, but I’d like to return to it, for a few reasons:

As evidenced by the disagreement between Charismatics and Evangelicals on the topic, there’s a lot of confusion about what it is exactly.
I’m convinced that a great many Christians don’t understand its meaning and place in their lives.
I’d like to extend my earlier post by addressing some of the implications of the event.

I suppose I should begin with a terminology question. Some people call the event “baptism in the Spirit,” while others call it “baptism by the Spirit,” and others yet call it “baptism with the Spirit.” I’m calling it “Spirit baptism.” What’s up with that?

The variation goes back to the Greek language in which the New Testament was written. In the New Testament, as in English, the variable word in this expression is a preposition, ἐν (en). And in Greek, as in English, prepositions can mean a lot of things. In the earlier post I gave the following example:

I eat ice cream with a spoon.
I eat ice cream with hot fudge sauce.
I eat ice cream with my wife.
I eat ice cream with great joy.

The preposition with is correct in all those sentences, but it means different things in each use.

Similarly, “baptism en the Spirit” can legitimately be translated in any of the three ways noted above.

So how do you figure out which way is right?

You go to the context, which often clarifies the correct translation. In the case of Spirit baptism, one of its contexts does that. In Matthew 3.11, John the Baptist says that the one coming after him (Jesus, of course) “will baptize you with the Holy Ghost, and with fire.” Now, if Jesus is the one doing the baptizing, then the translation “baptism by the Spirit” is clearly wrong. Of the remaining two, “baptism in the Spirit” makes more sense if you’re Baptist (and thus baptize by immersion), and “baptism with the Spirit” makes more sense if you’re not Baptist, and you baptize by pouring or sprinkling. Since I teach at a nondenominational school, I avoid the mode controversy by using the term “Spirit baptism.”

But I am Baptist, so I personally prefer “baptism in the Spirit.”

Whew.

One important takeaway is that there’s no biblical distinction among all these phrasings; they’re all referring to the same thing. I’ve heard people suggest that there are two different Spirit baptisms based on the difference in English preposition. They’re wrong.

Another question we should address as we begin is the data source. There’s actually very little information in the Scripture on Spirit baptism—something you wouldn’t expect, to hear some people talk about the concept. It’s mentioned essentially in just three places:

John the Baptist’s prediction that Jesus will baptize en the Spirit. That’s recorded in all four Gospels (Mt 3.11; Mk 1.8; Lk 3.16; Jn 1.33).
Jesus’ prediction, just before his Ascension, that his disciples would be baptized en the Spirit in a few days. That’s recorded in Acts 1.5 and recalled by Peter in Acts 11.16. Of course, “a few days” later Pentecost happened (Ac 2.1), and though that account doesn’t mention Spirit baptism, pretty much everybody agrees that Pentecost was what Jesus was referring to back in Acts 1.5. Interestingly, the Pentecost account does refer to water baptism (Ac 2.41) and to the “pouring out” of the Spirit (Ac 2.17-18, 33 [same Greek word in all three verses]).
Paul’s observation that Spirit baptism is connected with entrance into the body of Christ (1Co 12.13), which is the church (1Co 12.12).

That’s relatively little information to build on, but there are a couple of consequential data points:

The fact that Jesus is the one baptizing, but the event doesn’t happen until after he returns to heaven
The fact that the baptism places one into the body of Christ

Next time we’ll draw some conclusions from these facts.

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Simple Faith. Simple Grace. Part 4: Working It Out

March 11, 2021 by Dan Olinger Leave a Comment

Part 1: The Basics | Part 2: The Way | Part 3: Keeping It Simple

The good news, the gospel, is that salvation is simple. Anyone can understand it, and anyone can do it, by simply turning—turning their heart away from their sin and toward Christ in faith.

Simple faith.

And as we’ve seen, Paul does not tolerate adding anything—even a good and important thing like baptism—to the list.

Jesus said that you come to him like a child, in simple trust (Mk 10.14-15). Children don’t know much, but they do know whom they can trust, who will receive and protect them. Salvation is like that.

But we humans are prone to polarism—to reacting against a bad thing by going to the opposite pole and thinking or doing the opposite bad thing. We often do that in our thinking about salvation.

Salvation is indeed simple and free, but it’s not just a single event at one point in time.

It begins a lifelong process of walking with God and growing in him—learning from the indwelling Spirit, through the Word, and getting better at obeying God by reflecting more accurately the character of his Son. We call this process sanctification, and I’ve written about it before.

As we proceed down that path, the Spirit changes every part of us—

Our minds—we learn things from the Bible, and from experience. We come to understand theology—what there is to know about God and his ways—better.
Our emotions—we learn about Christ’s compassion, and we begin to feel that compassion toward others; we begin to love the brethren, and our neighbors, more as he does.
Our wills—we get better at making the right choices, even under contrary pressure, because we’re thinking more clearly, and because we want to.

The Bible makes it clear that it’s not healthy just to “get saved” and then just remain as we are; there needs to be growth and change—

Paul tells us to “work out [our] own salvation with fear and trembling” (Php 2.12), and he describes that process in his own life (Php 3.8ff).
The author of Hebrews tells his readers that they need to move on beyond the basics and, frankly, just grow up spiritually (Heb 5.11-6.3).
Jesus told his disciples that those who genuinely follow him will unavoidably bear fruit (Jn 15.1.8).

The list could go on and on.

I’ve been a believer for 60 years now, and I’m still amazed every day at how much spiritual growth still lies ahead of me—at often I tell myself, “Dan, after all this time, you really ought to be better at this.”

So let’s press toward the mark (Php 3.14).

But as we do, let’s keep the gospel true—clean, simple, clear.

Let’s not add anything to it.

Let me close with an illustration that might make you uncomfortable.

Question: Do you have to believe in the virgin birth of Christ to be saved?
Answer: No.

Now, hear me out.

Most of my students were saved as children, perhaps age 5 or 6.

When they were saved, they didn’t even know what a virgin birth was. They were children.

But they were genuinely saved.

Now, later, as sanctification progressed, they were introduced to the doctrine of the virgin birth, and when they heard it, they believed it—because “the Bible tells me so,” and because they were Jesus’ sheep, and his sheep hear his voice, and he knows them, and they follow him (Jn 10.27).

Christ’s people will not deny his virgin birth.

It’s a good and important and true thing.

But they didn’t have to have any intellectual understanding of it whatsoever in order to turn to him.

They just had to turn.

Simple faith. Simple grace. Trusting in an unimaginably exalted God, who in time will take them places they could never imagine. But starting simply, by grace.

Part 5: Keeping It Going

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Simple Faith. Simple Grace. Part 3: Keeping It Simple

March 8, 2021 by Dan Olinger Leave a Comment

Part 1: The Basics | Part 2: The Way

Very soon after the apostles began spreading this good news of simple faith, people, some of them undoubtedly well intentioned, began adding things to the list. The first, as far as we know, were the Judaizers, who apparently followed Paul around on his travels and, after he had left a given city, “explained” to the new believers that there was more to the story. You see, the Bible says that God commanded Israel to be circumcised and keep the Law, and since Jesus is the Messiah, the Jewish deliverer, following Jesus means becoming Jewish. It’s right there in the Bible.

Paul was merciless with these teachers, well intentioned or not. He is at his angriest when he writes to the Galatian church, denouncing the teaching with the explosive words, “I wish those who are troubling you would be castrated!” (Ga 5.12). If circumcision is good, then castration would be even better, right? A fortiori. QED.

Adding to the list is not something to be trifled with.

Simple faith. Simple grace.

Over the years some groups—most notably the Roman Catholic Church and the Church of Christ—have noted the mention of baptism in 2 of the 9 passages listed in Part 2 (Ac 2.38; 8.12), and they’ve argued that getting baptized is part of the requirement for salvation.

What about that? It’s mentioned, right?

Indeed it is. There’s no question that baptism is expected of believers. But that’s not the question here. The question is, “Is baptism a prerequisite for salvation?” or, to put in another way, “Does the gospel apply only to those who have both believed and been baptized?”

That’s a good question, and it deserves a thoughtful response. Several considerations:

It’s true that baptism is mentioned in connection with salvation in 2 of those 9 passages. But that means that it’s not mentioned in that way in 7 of them. If it’s necessary, if you’re not going to be saved without being baptized, then it’s inexplicable that both Peter and Paul repeatedly omitted it when instructing people how to be saved—especially since Peter himself is the one who mentioned baptism at Pentecost, the first public offer of the gospel.
In one of the accounts, that of Peter’s sermon to Cornelius’s household, the group receives the Spirit before they are baptized (Ac 10.44-48). In fact, Peter’s judgment is that they ought to be baptized because they are showing evidence of a salvation already acquired (Ac 10.47).
Paul later says off-handedly that he has baptized almost no one, because “Christ did not send me to baptize, but to proclaim the gospel” (1Co 1.17). He appears to show no interest in even recalling whom he’s baptized (1Co 1.16). Given Paul’s feverish devotion to Christ’s commission to take the gospel to the Gentiles, his words make no sense if baptism is a requirement for salvation.
Jesus assured the thief on the cross, “Today you will be with me in paradise” (Lk 23.43), even though he was clearly not baptized, and was not going to be.

So no, we can’t add things—even good things, even significant spiritual exercises—to the gospel. The death of Christ for your sins is applied to those sins when you repent and believe. Like a child (Mk 10.15).

Simple faith. Simple grace.

Jesus said that faith doesn’t have to be strong or great. Faith the size of a (tiny) mustard seed, he said, is all it takes (Lk 17.6). Many of us have had the experience (probably as young teens) of lying in bed night after night, filled with fear, praying, “Lord, if I didn’t really mean it last night, I really mean it tonight.” That’s sad, because it’s completely unnecessary.

Faith doesn’t depend on the intensity of the faith of the one believing; it depends on the faithfulness of the One being believed. You’re not saved because you scrunched your eyebrows sufficiently close together (<7.6mm!) when you asked Jesus to save you; you’re saved because you asked Jesus, and he keeps his promises.

So away with this “enough faith” nonsense. Jesus directly spoke against that.

Did you believe in Jesus? Even more simply, do you believe now?

Well then. Bask in the sunlight of warm assurance.

It is finished.

There’s one more thing we need to give some attention to—the question of antinomianism, or fruitless faith. We’ll look at that next time.

Part 4: Working It Out | Part 5: Keeping It Going

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Simple Faith, Simple Grace, Part 2: The Way

March 4, 2021 by Dan Olinger Leave a Comment

Part 1: The Basics

In the previous post we let Paul define the gospel:

Christ died for our sins,
- Certainly.
And he rose again,
- Certainly.
And all this was planned.

Simple enough.

Now, what does this have to do with us? Why is it gospel—good news? To us?

This death, Paul tells us, was “for our sins” (1Co 15.3). It was about us—about dealing with the problem we ourselves had caused. We’ve sinned—broken the cosmos, including ourselves—and we’re now in deep trouble—

We’re defective models of the original design, so we’ll never work right (Ro 3.23).
And we’ve broken the world we live in, so it will never work right, either (Ro 8.22).

As the wisest man who ever lived once wrote, this is a recipe for frustration (Ec 1.14).

But it gets worse.

Since sin violates God’s nature, he’s justly angry with us, and the relationship we were designed to have with him is impossible. We cannot love and serve him—now or forever.

Deep trouble, indeed.

But, as Paul has told us, God himself—the angry party—has taken action to solve our problem (Ro 5.8). In the person of Christ, God the Son, he has paid “for our sins.”

That’s really good news.

All this raises another question, of course.

How do we appropriate Christ’s work for us? What causes his death to be applied to the debt of our sins?

There are several places in the Scripture where the answer is given. In many of those places someone asks that very question upon hearing of Christ’s death, and the responses are strikingly similar and simple—

³⁷Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, “Brothers, what should we do?” ³⁸Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. ³⁹For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him” (Ac 2.37-39).
“¹⁹Repent therefore, and turn to God so that your sins may be wiped out, ²⁰so that times of refreshing may come from the presence of the Lord” (Ac 3.19-20).
“⁴³All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name” (Ac 10.43).
“³⁸Let it be known to you therefore, my brothers, that through this man forgiveness of sins is proclaimed to you; ³⁹by this Jesus everyone who believes is set free from all those sins from which you could not be freed by the law of Moses” (Ac 13.38-39).
“³⁰Then he brought them outside and said, ‘Sirs, what must I do to be saved?’ ³¹They answered, ‘Believe on the Lord Jesus, and you will be saved, you and your household’ ” (Ac 16.30-31).
“⁴Paul said, ‘John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus’ “ (Ac 19.4).

And in other passages we’re told that people responded to the gospel in specific ways that were effective:

“¹²But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women” (Ac 8.12).
“¹²When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord” (Ac 13.12).
“¹²Many of them therefore believed, including not a few Greek women and men of high standing” (Ac 17.12).

So what’s called for in our response to this good news?

Repent
Believe

Repentance is turning from your sin. Faith is turning to Christ. They’re both one action, the action of turning. You say, “I don’t want my sin anymore; I want Christ instead.” And in your mind, your heart, you turn.

We call that turn conversion. One simple act.

Simple faith. Simple grace.

There’s much more to be said, ironically, about the simplicity of the gospel. More next time.

Part 3: Keeping It Simple | Part 4: Working It Out | Part 5: Keeping It Going

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Simple Faith, Simple Grace, Part 1: The Basics

March 1, 2021 by Dan Olinger 2 Comments

It’s important, every so often, to revisit the basics, to go back to first principles.

These days I’m working on something that has me thinking about how to communicate the gospel, and the basics of the Christian life, to those for whom it is a brand-new concept.

It was a long time ago—about 60 years, in fact—when the gospel was new to me. Over the years I’ve learned a lot about the gospel and about its effects and outcomes. I’ve also had the privilege of teaching Bible and theology in several widely different cultures. Time and experience tend to fill your mind with lots of related and derived concepts, to the point that you need to remind yourself to just go back to the beginning and think about the topic simply, as if for the first time. The first time I heard it, as a five- or six-year-old boy, it was simple enough for me to understand and believe.

Paul defines the gospel for us in 1Corinthians 15.3b-4—

that Christ died for our sins according to the scriptures, ⁴and that he was buried, and that he was raised on the third day according to the scriptures.

A lot of people read this as signifying that the gospel has 3 parts: death, burial, and resurrection. But that’s a misimpression that derives from the place where we stop reading—and where I stopped quoting. There’s more in verse 5—

… and that he appeared to Cephas, then to the twelve.

As you know, Paul continues in the next verses to name a good many other witnesses of Christ’s post-resurrection appearances.

Death, burial, resurrection, witnesses.

Is the fact that there were eyewitnesses a part of the gospel? Does it have four parts?

Well, you’ve probably noticed that a phrase appears twice in this passage:

according to the scriptures

If you look at the passage closely, you’ll notice that it’s a pair of couplets:

that Christ died for our sins according to the scriptures,
- and that he was buried,
and that he was raised on the third day according to the scriptures
- and that he appeared.

What’s the point of his appearances? They demonstrate that he rose.

What’s the point, then, of his burial? It demonstrates that he died.

So what’s the gospel?

Two points:

He died for our sins. Certainly.
He rose from the dead. Certainly.

And a corollary:

This was predicted. Planned.

That, my friends, is the gospel. God made it simple so that the least of these his brethren could understand it. I was able to understand it as a pre-school child with no previous Christian training. The history of missions tells us that in every culture in the world, in every kingdom, tribe, tongue, and nation, the gospel can be understood and received.

God is not the God of the elite—although the elite are welcome, if they will not count on their elititude.

God is the God of all who will come. And his Good News can be understood and embraced by them all.

So we’ve defined the gospel. But now we face another question:

Why is it good news? What do Christ’s death and resurrection have to do with us?

We’ll survey the biblical data on that in the next post.

Part 2: The Way | Part 3: Keeping It Simple | Part 4: Working It Out | Part 5: Keeping It Going

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The Gifts of Salvation, Part 22: Summing It All Up

May 30, 2019 by Dan Olinger Leave a Comment

And so we come to the end of the series on the gifts of salvation. It’s a long series, the longest yet on this blog. The experts discourage long series. Readers need variety, they say. Something fresh. Something that will catch their interest in a new way.

Fair enough.

But I did this long series anyway, because the length, in some ways, is the whole point.

As I said in the opening post, salvation isn’t really “a gift”; it’s a whole pile of gifts, wrapped in bright paper and tied with oversized bows and piled under the tree, where there’s barely room to contain them all.

Salvation is the most extravagant thing in the universe.

It goes on forever. Even longer than this series did. :-)

And yes, that’s the point.

God has designed the shape of the universe and the course of history around his extravagant plan to rescue you from the well-deserved disaster of your own sin and foolishness, and he has done so without your asking for or even wanting it. And he has done this not because of who you are, but because of who he is.

He has crushed your slavery to sin, not just breaking, but obliterating the shackles, and he has instituted an intimate personal relationship with you that will endure for all eternity. He has adorned that relationship with actions that become facets in the jewel of his love, with the result that this relationship is richer and deeper and more complex than any of the relationships that we know with our fellow creatures. It’s more than servanthood; it’s more than friendship; it’s more than brotherhood; it’s more than sonship; it’s even more than marriage. It’s all those things, and much, much more, in a single relationship.

It’s unparalleled. Unique.

Holy.

And that means it’s worth everything.

Jesus said that it’s worth more than father or mother, son or daughter, even husband or wife. It’s worth more than admiration or fame before mere creatures. It’s worth more than barns full of luxuriant wealth. It’s worth more than the whole world—and all the other worlds together.

It makes the greatest evils in this life—and they are great evils—“light afflictions,” according to Paul (2Co 4.17), who knew a little something of what he was talking about (2Co 11). In one of his most frank moments, he compared all of his accomplishments in his earlier life to a giant, steaming pile of excrement (Php 3.8). That’s strong language, because it’s emphasizing the strong and central point of Paul’s entire existence—and ours as well.

What else matters? What else could possibly matter?

Shake off the shackles of life focused in this world. Delight in the extravagant gifts of God’s plan for your salvation. Abandon your dreams to him.

You won’t be sorry.

—–

This will be my last blog post here for a few weeks, while I devote my effort to blogging a mission trip. You’re welcome to follow that story if you find it interesting.

Back soon, d.v.

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The Gifts of Salvation, Part 21: Breaking the Tape

May 27, 2019 by Dan Olinger Leave a Comment

Introduction
Our relationship to sin: Conviction / Repentance / Regeneration / Forgiveness / Redemption / Justification
Our relationship to God:
Before conversion:Election / Drawing / Faith
At conversion:Reconciliation / Positional sanctification / Adoption / Union with Christ / Spirit Baptism / Sealing / Indwelling / Assurance
After conversion:Progressive sanctification / Filling / Glorification
Conclusion

Are you a tortoise or a hare?

How’s your pace in the great marathon we call sanctification—that one element of salvation that grows and changes throughout our entire lives?

Making any progress?

Well, biblically, the answer is “yes, of course.” If you’re in the vine, you bear fruit (Jn 15.5), which the Spirit is enabling in all kinds of character development (Gal 5.22-23). You’re making progress, a little bit at a time (2Co 3.19). You’re becoming more like Christ.

But chances are you don’t feel like it.

Maybe you feel like you’re taking two steps backward for every step forward. Up and down, up and down, progress and failure, over and over again.

Or maybe you feel as though the goal is so far away—Christ is infinite and perfect, after all, and you are so filled with flaws and lusts and selfishness and evil inclinations that seem to spring out of nowhere—that you’ll just never get there. You can’t run that far.

Maybe you’re just tired.

Can I encourage you to take heart?

You’re not alone in this struggle. Others are having the same experience.

As a matter of fact, everyone’s having the same experience. Every believer living today is crammed into that tiny boat with you. We might not admit it—we’re embarrassed by our failures, and we keep them as secret as we can—but we’re all struggling, all stumbling, all frustrated that we’re not making better time per mile on this marathon God’s called us to run.

There are no super Christians.

But let’s be frank. The fact that we’re all in the same boat isn’t really much encouragement in itself. Misery may love company, but in the end we don’t want miserable companions—we want victory. We want to win.

Since we’re being frank, let’s admit that having company in the lifeboat isn’t really the solution—though it’s worth noting that in God’s plan of salvation, those walking along beside us do play a role in strengthening us for the battle through their encouragement and the exercise of their spiritual gifts in our behalf. We can help each other out, in innumerable ways. Walking this path alone is exceedingly foolish.

But there’s a much, much bigger reason to take heart. I’ve mentioned it already in this series.

It’s predestination.

You see, God has predestined you to be “conformed to the image of his Son” (Rom 8.29). He has guaranteed that you’re going to arrive—successfully—at the destination of perfect Christlikeness:

We know that when He appears, we will be like Him, because we will see Him just as He is (1J 3.2b).

You’re going to plod along, with ups and downs, fits and starts, successes and failures. And then in an instant—“in the twinkling of eye,” as Paul says (1Co 15.52), “we shall all be changed!” (1Co 15.51).

Here’s what that means: no matter how inconsistently, erratically, just plain badly you run this race of sanctification—no matter how far you are from the finish line of Christlikeness when your life here comes to an end—if you’re a genuine believer, God is going to pick you up and take you all the way to finish line at the end. And he’s going to do it in an instant.

We call that glorification, and you can read more about it in 1 Corinthians 15.20-57. And thanks to that controversial word, predestination, you can be as certain of that as that the sun will come up tomorrow (Gen 8.22).

So. What do we do in the meantime?

Earlier in this series I mentioned a long bicycle trip I took in seminary. One of my big takeaways from that trip was a change in my regional thinking. I was born in the West, where we would routinely ridicule Easterners for their talk about “mountains.” “Mountains?!” my Dad would say. “Those aren’t mountains; they’re pimples on the prairie. Now out here, we have mountains!”

And then I rode a bicycle through those eastern mountains. The first day out of Boston, the Berkshires like to killed me. Then a bit of the Catskills, then the Blue Ridge, including a bit of the Smokies—a pretty decent survey of the Appalachians, north to south.

I decided those are mountains. And my days were spent head down, dripping sweat, lost in concentration, just pedaling one step at a time, one foot after another.

Just do it.

The Christian life is a lot like that. Except that the prize at the end is a lot better than even Greenville. :-)

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The Gifts of Salvation, Part 20: Filled with the Spirit

May 23, 2019 by Dan Olinger Leave a Comment

Introduction
Our relationship to sin: Conviction / Repentance / Regeneration / Forgiveness / Redemption / Justification
Our relationship to God:
Before conversion: Election / Drawing / Faith
At conversion: Reconciliation / Positional sanctification / Adoption / Union with Christ / Spirit Baptism / Sealing / Indwelling / Assurance
After conversion: Progressive sanctification / Filling / Glorification
Conclusion

Everything we’ve talked about so far happens to every believer. No exceptions.

But there’s one gift in this collection that’s optional. Oh, it’s under the tree for every one of us: it’s available to all. But not everybody chooses to open it.

How do we know that?

Paul tells us that we ought to be filled with the Spirit (Eph 5.18). It’s an imperative, a command.

And that implies that not everybody is doing it, and they need to be told. Paul never commands us as believers to be forgiven, or adopted, or Spirit baptized. But he does tell us to be Spirit filled.

So we ought to be. How does that happen? What does it look like?

Let’s survey the biblical data.

Just one person was said to be filled with the Spirit in the Old Testament. He was the craftsman, Bezalel, who build the Tabernacle and its contents (Ex 31.3). The Bible says that Joshua was “filled with the spirit of wisdom” (Dt 34.9), but that’s ambiguous; many English versions spell “spirit” as lowercase, which I’ve done here.

But there’s clearly a change in the New Testament. The term shows up a lot, and it happens to a lot of people. And, as we’ve seen, it’s commanded of all believers.

John the Baptist is filled with Spirit from the womb (Lk 1.15), and that seems to be connected to the power of his ministry. Both of his parents are filled with the Spirit before his birth (Lk 1.41, 67). Unsurprisingly, Jesus is filled with the Spirit after John baptizes him (Lk 4.1). Peter is filled with the Spirit when he speaks to the Sanhedrin (Ac 4.8). Stephen is filled with the Spirit when he faces martyrdom (Ac 7.55). Paul is filled with the Spirit when Ananias visits him after his conversion (Ac 9.17), and later when he rebukes Elymas the sorcerer (Ac 13.9).

But what about regular people like us? At Pentecost, all the believers are filled with the Spirit at the time of the first Spirit baptism (Ac 2.4). But as we’ve noted, the condition is apparently temporary, since later all believers are commanded to undergo it.

So how do we get it?

Surprisingly, the Bible doesn’t say. In all the references we’ve seen so far, there seems to be an element of divine sovereignty involved; believers are filled, at God’s choice, when they need to be. John the Baptist certainly didn’t pray to be filled with the Spirit from his mother’s womb.

Yet we are told to be filled. It’s something we should seek, something we should desire. The filling seems to be connected to prayer in several references (e.g. Ac 4.31). So I think it’s reasonable to pray for the Spirit to fill us, and I think it’s reasonable to expect that God will answer that prayer when we need it.

What happens then?

The Scripture says a lot more about that.

The early disciples were filled with boldness to speak the word (Ac 4.31); the men chosen to serve the early church (whom we traditionally have taken to be the first deacons) were “full of the Spirit,” and the next scene has one of them, Stephen, boldly delivering the sermon that got him martyred (Ac 6.3, 5); Barnabas was full of the Spirit “and of faith” (Ac 11.24), and his next recorded action is to seek out the new convert Saul and confidently endorse him before the church; the new believers in Antioch of Pisidia were “filled with joy and with the Holy Spirit” as they faced persecution (Ac 13.52). So boldness to do the hard thing seems to be one result.

Did you notice that in several of these instances (Ac 4.8, 31; 13.9-10) the result of boldness is speaking? Maybe one reason so many Christians are afraid to speak of Jesus is because they haven’t chosen to be filled with the Spirit. And further, that one command (Eph 5.18) is followed immediately by the command to speak to one another in edifying ways. Maybe one reason why we’re afraid to speak even to fellow believers about Christ is that we’re missing this vital option.

And we’ve seen the fullness linked to faith (Ac 6.5) and joy (Ac 13.52).

Maybe—

Well, maybe you can write that last sentence yourself.

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