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Post by Admin on Aug 3, 2024 8:16:52 GMT -5
Introduction
In the exploration of salvation within Christian theology, a
distinctive emphasis is placed on grace as the fundamental
mechanism of salvation, setting Christianity apart from other
religions that rely on human efforts for redemption. It begins with
the assertion that salvation in Christianity is a divine initiative
through Jesus Christ, contrasting with the self-salvific paths seen in
other belief systems. It underscores the biblical covenant of grace,
where salvation is depicted not as a human achievement but as a gift
from God, fostering a relationship based on love, obedience, and
faith in God's promises.
Bavinck highlights the early church's engagement with these
concepts, including the challenges posed by legalism and the pivotal
role of the Holy Spirit in empowering believers and signaling God's
kingdom through signs and wonders. The text navigates through
theological debates, such as the conflict between Pelagianism—which
views grace as enabling human choice towards good—and
Augustine's stance, which firmly situates salvation and grace as
entirely the work of God, independent of human merit.
Further, it explores the nuances of Roman Catholic and Protestant
understandings of grace, the former viewing it as a transformative
power that elevates humans to a supernatural existence, and the
latter as a liberating force from sin, emphasizing faith and the
believer's relationship with God. The Reformation's critique of the
Catholic penitential system, especially Luther's concept of faith alone
as the means of justification, marks a significant shift towards a
more personal and direct engagement with the divine.
Bavinck also examines the broader implications of these theological
debates on the Christian understanding of salvation, touching upon
various perspectives like mysticism, rationalism, and modern
interpretations that either emphasize a direct communion with the
divine or advocate for a moral and intellectual path to salvation. He
critically assesses the evolution of these ideas, including the impact
of modernity's shift towards the human subject and the philosophical
attempts to reconcile Christian doctrine with contemporary thought.
While Scripture does not provide a systematic outline for salvation, it
offers varied insights into the Holy Spirit's transformative role. The
process of salvation unfolds as follows: it begins with the covenant of
grace, through which Christ secures salvation's benefits. The Holy
Spirit then applies these benefits to believers, initiating with
justification based on Christ's atonement. This leads to the believers'
repentance and sanctification, essential for maturing in grace.
Regeneration by the Holy Spirit comes before faith, indicating that
sanctification is necessary for eternal life. Essentially, salvation
involves being called, regenerated, justified, sanctified, and glorified
by God's grace, through Christ, and by the Holy Spirit's work.
In conclusion, Bavinck reaffirms the complexity and richness of the
Christian doctrine of salvation, rooted in the covenant of grace and
the transformative work of the Holy Spirit, while also acknowledging
the ongoing dialogue within Christianity and its engagement with
modern philosophical and theological reflections.
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Post by Admin on Aug 3, 2024 8:18:09 GMT -5
The Universal Quest for Salvation
If Christ continues his prophetic, priestly, and royal activities in
heaven, it logically follows that we must view the theological order of
salvation and all its associated benefits. Just as God is the creator
and ruler of all things, firmly establishing himself in Christ against
sin, and unveiling all his attributes of righteousness, grace,
omnipotence, and wisdom through him, it is also through the Holy
Spirit that he applies Christ's benefits, accomplishes his own work in
them, and advances his own glory. The path to salvation (via salutis)
holds a distinct character in Scripture, fundamentally divergent from
what is advocated in the world's religions or philosophical systems.
There is hardly a religion without the concept of redemption and a
means of participation in it. While arts and sciences can be
formidable tools in the struggle for survival, and culture can enhance
and enrich human life, they all prove inadequate in bestowing lasting
happiness and eternal goodness upon humanity. Nevertheless, this is
what people consistently seek in religion, arising from much deeper
levels of need than those satisfied by the material world. The human
heart is inherently designed for God, remaining restless until it finds
its ultimate rest in Him. As every person, to varying degrees, strives
for lasting happiness and an unchanging good, it can be asserted, in
agreement with Augustine, that everyone is inherently in search of
God, the highest good and our eternal salvation (Acts 17:27).
However, it must be promptly acknowledged that in our limited
understanding and tainted thoughts, we do not seek God in the right
manner or in the right places. Pagan religions lack an understanding
of God's holiness, lack true insight into sin, and are unfamiliar with
the concept of grace. Since they do not recognize the person of
Christ, they all uphold the path of works as the means of salvation.
The foremost principle of paganism, essentially, consists of a
negative aspect—rejecting the one true God and disregarding His
gracious gifts—and a positive aspect—believing in human efforts to
attain salvation through wisdom and strength. "Come, let us build
ourselves a city, and a tower with its top in the heavens, and let us
make a name for ourselves" (Gen. 11:4). The concept of redemption
and the path leading to it vary depending on the specific problem
from which redemption is sought. Across all religions, distinct from
magic, there is a shared pursuit of redemption from a supernatural
divine power, one who can offer assistance willingly but cannot be
coerced and must be appeased and influenced through sacrifices,
prayers, rituals, and moral conduct.3 Nevertheless, these religions
consistently place significant emphasis on human actions. Humans
are responsible for satisfying the deity and complying with its laws.
Whether these actions are predominantly ceremonial or ethical,
positive or negative, humans are invariably their own saviors; all
religions, except for Christianity, promote autosotericism. In the
most primitive religions, the concept of sin is nearly nonexistent, and
atonement, peace, and happiness are primarily achieved through
magical acts and rituals, although moral conduct still holds
significance. In more advanced religions, morality takes precedence,
and salvation becomes increasingly reliant on moral fulfillment.
Depending on the valuation of human earthly endeavors within the
context of moral law fulfillment, moral religions develop into either
practical or ascetic schools of thought. For instance, in Parsiism, the
cult constitutes only a relatively small aspect of the overarching
battle that each individual must wage against impurity, death, and
the devil. This struggle extends to all facets of life and involves not
only various purifications, cleansings, and adjurations but also the
practice of virtues (honesty, truth, righteousness, mercy, etc.) and
the faithful pursuit of one's earthly calling: "He who sows grain, sows
holiness." Conversely, Buddhism, where misery is equated with life
itself, regards redemption as the suppression of the desire for
existence. This desire gradually diminishes and fades through
adherence to the eightfold path and, notably, through withdrawal
from the external world into the self.5 Regardless of variations in
views regarding moral law and its fulfillment, the common thread
remains that individuals are responsible for their own redemption.
"Be your own light!" Buddha instructed his disciples. "Be your own
refuge. Do not seek refuge in anything else. Hold onto the truth as if
it were a lamp. Do not seek refuge in anyone other than yourself."
Similarly, Islam, which originated after Christianity, does not offer a
deeper understanding of sin and grace. It primarily locates
redemption in liberation from hellish punishment for unbelievers,
considering redemption from sin itself to be less significant. While
Muslims do pray for the forgiveness of sins, it is automatically
granted upon repentance—belief in the oneness of God,
acknowledgment of Muhammad as His prophet, and performance of
religious duties (prayer, alms, fasting, pilgrimage). Redemption is
not a divine gift but an individual's own action.7
Philosophical systems essentially concur with these religions: the
sole path to salvation lies in virtue and moral self-improvement. This
pursuit may manifest in practical endeavors, ascetic self-denial, or
mystical contemplation, but in all cases, it is humans who strive with
all their faculties to ascend and secure their own salvation. In the
words of Seneca, "It is the task of the gods to ensure that we live, but
it is ours to live well." According to Cicero, there is no need to
express gratitude to God for possessing virtue because our virtue is
just cause for others' admiration and a valid source of our own pride.
This would not be the case if virtue were a divine gift, and we did not
attain it through our own efforts. "Has anyone ever thanked the gods
for being a good person?"
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Post by Admin on Aug 3, 2024 8:19:19 GMT -5
The Bible's View of Salvation: Grace
The Scriptural perspective on salvation, which markedly contrasts
with others, is evident from ancient times.
In the Old Testament, it is God who, immediately following the fall, graciously instills enmity
between humanity and the serpent and reconciles humanity to
Himself (Gen. 3:15).
God selects Abraham and his descendants, the people of Israel, to be His chosen possession (Gen. 12:1; Exod. 15:13,
16; 19:4; 20:2; Deut. 7:6f.). He establishes a covenant with them and imparts His laws (Gen. 15:1; 17:2; Exod. 2:24–25;
Deut. 4:5–13). He provides blood on the altar for atonement (Lev. 17:11) and fulfills all the requirements for His vineyard (Isa. 5; Jer. 2:21).
This covenantal relationship isn't contingent upon law observance as a precondition;
it isn't a covenant of works but solely grounded in God's elective love.
Nevertheless, it must be validated and sealed through adherence to
God's law. Given that Israel couldn't accept it with a perfect heart
and make it a genuine reality except through faith coupled with love
and a desire to follow the covenant's path. If the covenant is genuine
and not merely a concept, it necessitates compliance with the
covenant's requirements. It is, therefore, self-evident that concerning
the covenant and its law, people could adopt differing stances.
Among them were ungodly antinomian individuals, akin to the Sadducees, who cared little for God or His commandments and
derided the devout (Pss. 14:1; 36:2; 42:3, 10; 94:2; Mal. 2:17; 3:14).
There were also Pharisees who emphasized outward compliance with the law and founded their righteousness and salvation upon it (Amos 6:1; Jer. 7:4). Between these groups existed a small faithful minority,
the sincerely devout, who regarded the Lord's law with deep reverence, meditated upon it day and night, and held it in high
regard. Nevertheless, they didn't predicate their righteousness and salvation on law observance.
Although they frequently appealed to their righteousness and called upon God to vindicate them (Pss. 7:8;
17:1ff.; 18:21; 26:1ff.; 35:24; 41:12; 44:18, 21; 71:2; 119:121; 2 Kings 20:3; Job 16:17; Neh. 5:19; 13:14; etc.),
they also humbly confessed their sins, entreated God for forgiveness, and pled for His grace (Pss. 31:9–10; 32:1ff.; 38:1ff.; 40:13; 41:4; 130:2, 4; Isa. 6:5; 53:4; 64:6; Jer. 3:25; Mic. 7:9; Neh. 1:6; 9:33; Dan. 9:5, 7, 18; etc.).
The righteousness of these devout individuals isn't a personal attribute but a characteristic of the cause they represent. They are righteous because they surrender themselves to God. In the Old Testament, it's this trust in God that fundamentally defines righteousness.
They believe in God (האמין, Gen. 15:6; Exod. 14:31; 2 Chron. 20:20; Isa. 28:16; Hab. 2:4), place their trust in Him (בטח, Pss. 4:5; 9:10), seek refuge in Him (חסה, Pss. 7:1; 18:2), fear Him (ירא, Pss. 22:23; 25:12), hope in Him (הוחיל ,יחל, Pss. 31:25; 33:18), expect from Him (והָּקִ, Ps. 25:21), wait for Him (כהָּחִ, Ps. 33:20), lean on Him (סמוך, Ps. 112:8;
נכון, Ps. 57:7), and remain loyal to Him (שקׁח ,דבק, Ps. 91:14; 2 Kings 18:6; etc.).
This faith is counted as righteousness (Gen. 15:6), just as elsewhere the observance of God's commandments is referred to as
righteousness (Deut. 6:25; 24:13).
Old Testament Nomism
In the Old Testament, the essence of this subjective righteousness, which fundamentally rests on trust in God, is intrinsically linked to God's grace and the work of His Spirit. This is clearly evident from the Old Testament texts. When it comes to Israel, one cannot speak of a righteousness that originates from their own merit; they were
chosen despite their stubbornness (Deut. 9:4–6). God is the ultimate source of all life, light, wisdom, power, and blessedness (Deut. 8:17– 18; Pss. 36:9; 68:19–20, 35; 73:25–26; Jer. 2:13, 31).
The prayer of Israel's devout is, "Not to us, O Lord, not to us, but to your name give glory" (Ps. 115:1). Humility characterizes their souls (Gen. 32:10; Ps. 116:12), and a contrite heart is pleasing to God (Ps. 51:18; Isa. 57:15).
Rather than crediting humans, everything is attributed to God as the giver, and above all, thanks are offered to Him. All creation is called upon to praise Him, and in prayer, everything is sought from Him – not only salvation from perils but also knowledge of His law, enlightenment of the eyes, and more. God shows mercy to whomever He chooses (Exod. 33:19) and records in His book those who will live (Exod. 32:33). He unconditionally promises to be their God, and they will be His people (Exod. 19:6; Lev. 26:12).
Even in the face of Israel's unfaithfulness and apostasy, God consistently shows compassion, grants repentance, and offers life (Exod. 32:30–35; Num. 14; 16:45–50; Lev. 26:40–44; Deut. 4:31; 8:5; 30:1–7; 32:36– 43; Neh. 9:31). He forgives sins for His name's sake (Exod. 34:7, etc.) and sends His Spirit, who is the source of all spiritual life (Num. 11:25, 29; Neh. 9:20; Pss. 51:12; 143:10; Isa. 63:10).
Even when history bears witness to Israel's repeated desecration, abandonment, or nullification of the covenant (Deut. 31:20; 1 Kings 11:11; 19:10, 14; Jer. 22:9; 32:32; etc.), prophecy proclaims that God will never break the covenant or forsake His people.
He is bound by His name and reputation among the Gentiles (Num. 14:16; Deut. 32:26–27; 1 Sam. 12:22; Joel 2:17–19; Isa. 43:21, 25; 48:8–11; Jer. 14:7, 20–21; Ezek. 20:43–44; 36:32).
This covenant is eternal, unbreakable, anchored in God's grace (2 Kings 13:23; 1 Chron. 16:17; Pss. 89:1–5; 105:10;
106:45; 111:5; Isa. 54:10).
God is responsible for both parties, ensuring His people's steadfastness. He establishes a new covenant,
retaining His Word and Spirit, forgiving their sins for His name's sake, pouring out His Spirit on all, giving them a heart of flesh, inscribing His law within them, and guiding them to walk in His statutes (Deut. 30:6; Isa. 44:3; 59:21; Jer. 24:7; 31:31f.; Ezek. 11:19; 16:60; 18:31; 36:26; 39:29; Joel 2:28; Mic. 7:19; etc.).
However, following the exile, these prophetic elements gradually
diminished within Israel's religious landscape, leading to a one-sided
emphasis on nomism. In 445 BC, Ezra and Nehemiah, upon the
return of the exiles, administered an oath obligating all to observe
the commandments of the Mosaic law (Neh. 8–10). This led to a
profound transformation in the hearts and lives of the people of
Israel. Prior to the exile, they had been resistant to the law,
frequently falling into idolatry and wickedness, and repeatedly
straying from faithfulness and allegiance. Yet after the exile, they
submitted humbly to the law, utterly rejected idolatry and the
worship of images, and found great joy in obeying God's commandments.
However, over time, this fervor shifted towards the opposite
extreme. Although the postexilic prophets raised their voices against
this trend, when the prophetic influence waned, the nomistic
movement continued to flourish. The true and living God, who had
revealed Himself to Israel over the centuries, became overshadowed
by His own law, which increasingly became the paramount privilege
and focal point of Israel's existence. This perception was reinforced
by the recurrent oppression and persecution endured by the
Israelites. It was believed that God had distanced Himself from them
due to their iniquities, allowing them to fall under the dominion of
Gentile nations. It was anticipated that only in the future, through
the Messiah, would God once again have compassion on Israel,
liberating them from oppression and restoring their dominance over
all other nations. Consequently, the primary expectation of the
Messiah was not centered on atonement for sin and the
establishment of a new covenant but rather on justice for Israel,
deliverance from oppression, and the restoration of their authority
over all nations.
Hence, Israel had to prepare for the arrival of the Davidic king by
rigid adherence to the law. The law was exalted in various ways,
equated with heavenly and eternal wisdom that emanated from God
as His primary creation, and with which He continuously engaged.
Therefore, being the perfect expression of salvation, the law would
endure for eternity. While humanity, post-fall, continued to exist by
God's mercy and owed its survival solely to God's grace after the
grievous sin committed by Israel in the wilderness (Exod. 32), it was
now more obligated and empowered to attain righteousness through
law observance. God assessed all human deeds, particularly those of
the Israelites, according to the law's standard. These deeds were
recorded in God's book, and a daily verdict was issued, determining
either reward or punishment for each act. Good deeds performed by
humans were considered offerings to God, obligating Him to
reciprocate with gifts. In this system, God and humanity became
contractual parties, and all aspects of the world operated within the
framework of works and rewards. This applied not only to individual
lives but also to the history of families, generations, peoples, and
humanity as a whole. All of God's actions, from the beginning to the
end of the world, were contingent upon human merit. In this context,
there was no longer room for the biblical concept of atonement for
sins. "Atonement" could only be achieved through acts such as
repentance, faith, confession of sin (all considered works among
other works), self-discipline, fasting, prayer, almsgiving, acts of
mercy, Torah study, martyrdom, and more, all of which could either
include a person in or restore a person to the ranks of the righteous.
Moreover, any deficiency in one's own righteousness could be
compensated by the righteousness of others, such as the patriarchs,
Moses, Joshua, David, or even living individuals. The good deeds of
the living also benefited the deceased. Thus, there were numerous
methods to secure atonement for sin and attain righteousness, but
they all ultimately revolved around the observance of the law and its
often intricate commandments.
This consistent nomism gave rise to two distinct mindsets among the
Jews. Some, whether genuinely or not (as was often the case with
many Pharisees), believed that they had successfully fulfilled the
entire law. This led to spiritual pride, with such individuals making
claims on God for their rightful rewards (Matt. 19:20; Luke 18:11).
On the other hand, this nomistic perspective led others to conclude
that righteousness could not be achieved through works alone.
Depending on whether individuals were ultimately content with
themselves or not, they found themselves either among the righteous
or the ungodly. However, this path did not bring them to the
assurance of salvation. They did not experience the joy of a close
relationship with God, nor did they find comfort and peace in His
fellowship. Throughout their lives, they remained enslaved by the
fear of death (Heb. 2:15). As their understanding of the law deepened
and their commitment to fulfilling it grew more earnest, the law
increasingly became an unbearable burden for the Jews (Acts 15:10).
The book of 4 Ezra captured this sentiment when it stated, "We who
have received the law must nevertheless perish on account of our
sins."
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Post by Admin on Aug 3, 2024 8:29:45 GMT -5
Consolation of God's Reign: The New Testament
To truly grasp the depth of Jesus' gospel of the kingdom, it's essential
to comprehend the state of Judaism during His time. On one hand,
this kingdom is depicted as a heavenly treasure bestowed as a reward
upon the righteous (Matt. 6:20; 13:43; 19:21; 25:46).
To obtain it when fully revealed in the future, a righteousness surpassing that of the Pharisees is required (Matt. 5:20). This pursuit should take precedence above all else (Matt. 6:33) and necessitates unwavering commitment (Matt. 13:44–46; 19:21; Mark 9:43–47; 10:28–29).
Nevertheless, this kingdom is markedly different from the Jewish expectations of that era. It is fundamentally spiritual, not political, as Jesus acknowledged from the outset during His temptation (Matt. 4:1–10). Its citizens are identified by spiritual virtues like purity of heart, meekness, mercy, humility, and more (Matt. 5:3ff.; 18:4; 20:26–27).
Furthermore, it possesses a universal scope, intended not solely for the Jews but for all nations (Matt. 8:11; 21:43).
Additionally, it is not merely a future occurrence but already exists in the present (Matt. 11:12; 12:28; Luke 17:21), continuously growing and spreading like a seed or leaven (Matt. 13:24ff.). Those who receive it in faith, akin to a child, will eventually enter into it (Mark 10:15).
In an eschatological sense, this kingdom is indeed referred to as a reward. However, the work and the reward are entirely
disproportionate. The kingdom's incomparable value renders all notions of reward insignificant (Matt. 19:29; 20:13–15; 25:21; Mark 10:30; especially Luke 17:10).
The righteousness required for entrance is itself a divine gift from God (Matt. 6:33), as are the forgiveness of sins (Matt. 26:28; Luke 1:77; 24:47; etc.) and eternal life (Mark 10:30; Luke 18:30).
God bestows this kingdom and its benefits not upon the righteous but upon publicans and sinners (Matt. 9:13), the lost (Matt. 18:11), the poor, and others (Matt. 5), as well as children (Matt. 18:3; Mark 10:15).
This kingdom of heaven is theirs even on earth (Matt. 9:15; 11:11; 13:16–17; 23:13; Mark 10:15; Luke 17:21).
To partake in this kingdom, one does not require personal righteousness but rather repentance (μετανοια), a change of
heart, and faith (πιστις), the acceptance and trust in the gospel of the kingdom as a divine gift to the lost (Mark 1:15).
This involves trust in God (Mark 11:22), in Jesus' word and power (Matt. 8:10; 9:2; Mark 4:40), and in Jesus as the Messiah (Matt. 27:42; Mark 9:42; John 1:12; 2:11; 6:29; 17:8; 20:31; Acts 9:22; 17:3; 18:5; etc.). Yet, even this
μετανοια and πιστις are gifts of God's grace (Matt. 11:25, 27; 15:13; 16:17; Luke 10:22; John 6:44, 65; 12:32),
allowing only those of the truth to come to faith (John 8:43, 47; 12:39; 18:37), who have been given to the Son by the Father (6:37ff.; 17:2, 6, 9; 10:26; 12:32), and who have already experienced rebirth (1:12–13; 8:47).
In the preaching of the apostles, all of this is expounded at much
greater length. The relation between the objective acquisition and
subjective application of salvation becomes much clearer. After Jesus
was raised from the dead, it became evident to his disciples that the
kingdom he preached—with all its benefits of forgiveness,
righteousness, and eternal life—was acquired through his suffering
and death. He was raised and glorified by the Father specifically to
apply these benefits to his own. The application is inseparable from
the acquisition, forming one work entrusted to the mediator, and he
will not rest until he delivers the entire kingdom to the Father.
However, despite the inseparable connection between the acquisition
and application of salvation, there is a distinction between them.
Christ accomplished the former on earth, during his state of
humiliation, through his suffering and death. He continues to
achieve the latter from heaven, in the state of exaltation, through his
prophetic, priestly, and royal activities at the right hand of the
Father. This application of salvation is actualized by the Holy Spirit.
Christ himself was empowered by the Spirit to fulfill his earthly
mission. The Spirit played a role in his conception, anointing,
guidance, ministry, and the miracles he performed. The Holy Spirit
worked through Christ's words, actions, and emotions, being with
him throughout his earthly ministry. The Spirit enabled Christ to
offer himself in sacrifice and was instrumental in his resurrection. In
the forty days between his resurrection and ascension, Christ
provided instructions to his disciples through the Holy Spirit. At the
ascension, Christ received the Holy Spirit along with all his gifts,
ascending on high, taking captivity captive, giving gifts to humans,
and filling all things.
Christ's appropriation of the Holy Spirit is so absolute that Paul can
state in 2 Corinthians 3:17 that the Lord (referring to the exalted
Christ) is the Spirit. This does not erase the distinction between
them, as Paul refers to the "Spirit of the Lord" in verse 18 and in
other passages. However, at the time of the ascension, the Holy Spirit
became so closely associated with Christ that he can be referred to as
the Spirit. In his exaltation, Christ became a life-giving Spirit. He
now possesses the seven Spirits, representing the Spirit in his
fullness, and he sends the Spirit forth as much as the Father does.
The Spirit, who had been abundantly poured out on Christ during his
earthly ministry, has now become the primary source of his life in his
exaltation. Christ has relinquished all merely natural and
psychological life and now, as the life-giving Spirit, leads his church
to glory.
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Post by Admin on Aug 3, 2024 8:37:20 GMT -5
The Outpouring of the Holy Spirit
The first activity Christ performs after his exaltation is the outpouring of the Holy Spirit. Having been exalted to the right hand of God and having received the promise of the Holy Spirit from the Father (the Holy Spirit promised in the OldTestament), Christ can now bestow this Spirit upon his earthly church (Acts 2:33).
The Spirit he imparts proceeds from the Father and is received by Him from the Father; subsequently, Christ Himself pours it out upon His church (Luke 24:49; John 15:26). It is the Father who sends the Holy Spirit in Jesus' name (John 14:26). Before the ascension, there was no Holy Spirit in the sense that Jesus had not yet been glorified (John 7:39).
This does not imply that the Holy Spirit did not exist before Christ's exaltation, as the Old Testament mentions God's Spirit, and the Gospels speak of Elizabeth and John the Baptist being filled with the Holy Spirit (Luke 1:15, 41), Simeon being guided by the Holy Spirit (Luke 2:26–27), and Jesus being anointed with the Holy Spirit without measure (John 3:34).
Nor does it mean that the disciples were unaware of the Holy Spirit before Pentecost; they were taught differently by the Old Testament and Jesus Himself. Even the disciples of John, who told Paul in Ephesus that they had not received the Holy Spirit at their baptism and had not heard of the Holy Spirit (Acts 19:2), were not denying the Holy Spirit's existence
but rather the extraordinary working of the Holy Spirit, such as the events on the day of Pentecost. They were aware that John was a prophet sent by God, equipped with the Spirit, but they had not joined Jesus' company and, therefore, lived outside the church, which received the Holy Spirit on Pentecost.
The event on Pentecost signifies that the Holy Spirit, who existed before that day and bestowed many gifts and performed great works, now began to dwell in the church as in His temple after Christ's ascension. After creation and the incarnation, the outpouring of the Holy Spirit is the third great work of God. This extraordinary gift of the Holy Spirit had been promised in the Old Testament, with prophecies that the Spirit would rest upon the Servant of the Lord in
His fullness and be poured out upon all people in the last days, young and old, male and female (Isa. 11:2; Isa. 44:3; Ezek. 39:29; Joel 2:28ff.).
John the Baptist continued this promise, stating that the Messiah would baptize not with water, as he did, but with the
Holy Spirit and purifying fire (Matt. 3:11; Luke 3:16; cf. Acts 2:3; 18:25; Rom. 12:11; 1 Thess. 5:19). Jesus also promised to send the Holy Spirit from the Father after His ascension to lead His disciples into all truth. He made it clear that the Holy Spirit's activity involved two aspects: comforting the disciples and leading them into the truth, which is granted only to Jesus' disciples, while convicting theworld of sin, righteousness, and judgment (John 14:16; 15:26; 16:7, 8–11).
Jesus fulfilled this promise regarding his disciples, particularly his apostles, even before His ascension. On the evening of His resurrection, during His first appearance to the apostles, He solemnly introduced them to their apostolic mission. He breathed on them and said, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained" (John 20:22–23). This special endowment and power of the Holy Spirit for their apostolic office was given by Christ before His ascension, distinct from what they would later receive on the day
of Pentecost along with all believers.
On that day of Pentecost, the apostles were not alone but gathered for prayer with certain women, including Mary, the mother of Jesus, His brothers, and many others, totaling about 120 persons (Acts 1:14; 2:1). All of them were then filled with the Holy Spirit (Acts 2:4).
While the same expression is used earlier (Exod. 31:3; Mic. 3:8; Luke 1:41), there is a significant difference in meaning. Previously, the Holy Spirit was temporarily given for specific purposes to isolated individuals, but now He descends upon all members of the church and continues to live and work in them. Just as the Son of God appeared repeatedly in the days of the Old Testament but did not choose human nature as His dwelling place until He was conceived in Mary's womb, various activities and the gift of the Holy Spirit were present earlier. However, on the day of Pentecost, He transformed
the church into His temple, a temple He continually sanctifies, builds up, and never abandons.
The indwelling of the Holy Spirit grants the church of Christ an independent existence. It is no longer confined within the
boundaries of Israel's existence as a people or within the limits of Palestine. Instead, it lives independently by the Spirit dwelling within it and extends across the entire earth, reaching out to all peoples. God, through His Spirit, moves from the temple on Zion to reside in the body of Christ's church.
Consequently, the church is born on this very day as a mission and world church. The ascension of Christ is naturally affirmed and authenticated by the descent of the Holy Spirit. Just as the Spirit initially consecrated and perfected
Christ through His suffering and raised Him to the highest summit,
He must now shape the body of Christ in the same manner and by the same means until it reaches full maturity and becomes the
fullness (pleroma) of Him who fills all in all (Eph. 1:23).
In the early period of the outpouring of the Holy Spirit, various extraordinary manifestations accompanied the lives of Christ's disciples. On the day of Pentecost, as soon as they were filled with the Holy Spirit, they began to speak in different languages as the Spirit enabled them (Acts 2:4).
Luke's description makes it clear that this was not a miracle of hearing but a miracle of speaking and
language. Luke, who worked closely with Paul, was well acquainted with the phenomenon of glossolalia, as seen in the church of Corinth and referenced by himself in Acts 10:46–47 and 19:6.
The phenomenon on the day of Pentecost was undoubtedly related to glossolalia, as Peter could confidently declare that Cornelius and his household had received the Holy Spirit "just as we have" (Acts 10:47; cf. 11:17; 15:8).
However, there was a distinction.
In 1 Corinthians 14, as well as in Acts 10:46 and 19:6, reference is made to tongues or languages without the adjective "foreign," which was mistakenly added in the Authorized Version. Yet in Acts 2:4, it explicitly mentions "other" languages.
When the Corinthians spoke in tongues, they were not understood unless someone interpreted (1 Cor. 14:2ff.).
However, in Jerusalem, the disciples were already speaking in other languages before the crowd gathered, and the
listeners could understand them. This rules out the possibility of a miracle of hearing (Acts 2:4). When the crowd heard them, they comprehended what was being said because each person heard the disciples speaking in their native language (Acts 2:6, 8). The "other languages" mentioned in verse 4 are undoubtedly the same as the "native languages" referred to in verse 6 (cf. also v. 8).
Therefore, the disciples were not uttering unintelligible sounds but speaking in different languages, often described as "new" languages, as found in Mark 16:17. These were languages that uneducated Galileans were not expected to speak (Acts 2:7). In these languages, they proclaimed God's mighty works, particularly those accomplished in the last days,
including the resurrection and ascension of Christ (Acts 2:4, 14ff.).
Luke's account should not be interpreted to mean that, at that moment, the disciples of Jesus possessed knowledge of and spoke all the languages of the world. Nor does it imply that each disciple individually spoke in foreign languages.
The purpose of the miraculous languages was not to suggest that the disciples were
conveying the gospel to foreigners in their respective native languages because they could not understand it otherwise. The
fifteen names listed in verses 9–11 do not represent distinct languages but rather the countries from which foreigners had come to Jerusalem for the feast of Pentecost. Furthermore, all these foreigners were capable of understanding either Aramaic or Greek, eliminating the necessity for the apostles to possess the gift of foreign languages
Throughout the New Testament, there is no further mention of this gift of speaking foreign languages. Even Paul, who could have greatly benefited from such a gift as the apostle to the Gentiles, never makes reference to it. In the context of the time, Paul effectively communicated everywhere using Aramaic and Greek. Therefore, the phenomenon of speaking in foreign languages on the day of Pentecost was a unique event. While it had some connection to glossolalia, it represented a distinct and elevated form of expression. Glossolalia is considered a form of weakened and diminished speech,
which is why Paul regarded it as inferior to prophecy. However, in Jerusalem, the speaking of languages was a combination of
glossolalia and prophecy—a coherent declaration of God's mighty deeds in the native languages of the represented peoples.
The outpouring of the Spirit, in its fullness, was so potent at that moment that it exerted complete control over the disciples' conscious minds and found expression through articulate sounds that were recognized by the listeners as their own native languages. The purpose of this miraculous speech was not to permanently equip the disciples with the ability to speak foreign languages but rather to create an extraordinary and powerful impression of the significant event that had occurred. What better way to achieve this than by allowing the newly established, small world church to proclaim the mighty works of God in numerous languages?
At the creation, the morning stars sang, and the sons of God rejoiced with shouts of joy.
At the birth of Christ, a multitude of heavenly hosts sang praises to God. On the day of the church's birth, the church itself celebrated the great works of God in a multitude of languages. While the speaking of languages on the day of Pentecost holds a
unique position, the early manifestation of the Spirit included numerous extraordinary displays of power. In the legalistic Judaism of that era, mentions of the Holy Spirit were rare. God had become a distant deity, no longer dwelling with His Spirit in the hearts of humanity. However, with John the Baptist and, especially, the appearance of Christ, a new era was ushered in. The Spirit descending upon Jesus was characterized by love and power, and this manifestation continued in the church after Pentecost.
Typically, the Spirit was granted after an individual came to faith.
Sometimes, it occurred at the time of baptism (Acts 2:38), or through the laying on of hands before baptism (Acts 9:17), or through the laying on of hands after baptism (Acts 8:17; 19:6).
Along with the Spirit came special gifts and power. The Spirit bestowed qualities such as boldness in proclaiming the word (Acts 4:8, 31), an exceptional measure of faith (6:5; 11:24), comfort and joy (9:31; 13:52), wisdom (6:3, 10), glossolalia (10:46; 15:8; 19:6), prophecy (11:28; 20:23; 21:11), appearances and revelations (7:55; 8:39; 10:19; 13:2; 15:28; 16:6; 20:22), and miraculous healings (3:6; 5:12, 15–16; 8:7, 13).
Similar to the works of Jesus, these extraordinary displays of power in the church evoked fear and amazement (2:7, 37, 43; 3:10; 4:13; 5:5, 11, 13, 24).
On one hand, they infuriated opposition and stirred the hearts of enemies to hatred and persecution. On the other hand,
they also prepared the ground for the reception of the gospel message in the world. During this initial period, they were essential in securing acceptance and permanence for the confession of Christ.
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Post by Admin on Aug 3, 2024 9:17:52 GMT -5
Salvation, the Spirit's Gift
Throughout the apostolic period, these extraordinary manifestations of the Spirit persisted. The apostle Paul serves as a prominent witness to this. He himself was richly endowed with special spiritual gifts. His conversion on the road to Damascus, where he received a revelation from Jesus Christ (Acts 9:3ff.), marked the beginning of his call as an apostle. Paul continued to receive revelations (Acts16:7, 9; 2 Cor. 12:1–7; Gal. 2:2, etc.). He possessed gifts of knowledge, teaching, glossolalia, and prophecy.
He proclaimed the gospel with a demonstration of the Spirit's power (1 Cor. 2:4), and Christ worked through him, performing signs, wonders, and miracles by the power of the Holy Spirit (Rom. 15:18–19; 2 Cor. 12:12). Similar gifts were granted to other believers as well. In 1 Corinthians 12:8–10 and Romans 12:6–8, Paul explains that these gifts, distributed in varying degrees, all come from the same Spirit, given to each as He wills (1 Cor. 12:11). These gifts fulfilled the Old
Testament promise (Gal. 3:14) and acted as the firstfruits, guaranteeing a future heavenly inheritance (Rom. 8:23; 2 Cor. 1:22; 5:5; Eph. 1:14; 4:30).
While Paul greatly valued these gifts, he emphasized that they should align with the confession of Jesus as Lord (1 Cor. 12:3). He discouraged their misuse for self-elevation and urged that they be employed sincerely and for the benefit of others. Paul emphasized the interconnectedness of all believers, viewing them as members of one body, each needing the other (1 Cor. 12:12–30). He differentiated the gifts by their ability to edify the church (1 Cor. 12:7; 14:12). Love, among all these gifts, stood as the most excellent, as without it, all other gifts held no value (1 Cor. 12:31–13:13). With this, Paul shifted the focus from the temporary manifestations of the Spirit to the ongoing spiritual and moral activities the Holy Spirit continually brought into the church. This shift mirrored the Old Testament's emphasis that the Spirit of God was the author of true spiritual and moral life (Pss. 51:12; 143:10; Isa. 32:15; Ezek. 36:27).
Jesus shared this perspective when speaking to Nicodemus, asserting that entrance into the kingdom of heaven required a new birth through the Spirit of God (John 3:3, 5). In His farewell discourses,
Jesus explained that the Holy Spirit would come to comfort, guide, advocate, and represent the believers (John 14–16).
Hence, although the early period saw many extraordinary signs of the Spirit's power, both appreciated and sometimes overrated, it is vital to recognize that the Spirit's abundant influence also manifested
in religious and moral virtues. The disciples of Christ were united into a close-knit, holy community, persisting in the apostles' teachings, fellowship, breaking of bread, and prayers (Acts 2:42).
They held everything in common, being of one heart and soul (Acts 4:32). Through the Spirit, they gained freedom, boldness to speak the word, strengthened faith, comfort, and joy in times of oppression (Acts 4:8, 31; 6:5; 9:31; 11:24; 13:52; etc.). The letters of the apostles further exemplify these virtues in other churches, highlighting the Holy Spirit's role in fostering deep fellowship among believers and between Christ and His church. While distinct from the Father and
the Son, the Holy Spirit, mentioned alongside them, shares in their essence, fully incorporating believers into communion with them and imparting all their benefits.
His activity is by no means limited, primarily, or exclusively to the bestowal of extraordinary gifts and powers. It is not solely centered on conveying Christ's benefits apart from His person. While Christ's redemptive work secured forgiveness of sins, the Holy Spirit's role is not merely to affirm the proclamation of this gospel (John 15:26–27; Acts 5:32; 1 Cor. 2:4; 2 Cor. 4:13; 1 Thess. 1:5–6; 1 Pet. 1:12), prove the world wrong (John 16:8–11), instill faith in people's hearts (1 Cor.
2:5; 12:3; Eph. 1:19–20; 2:8; Col. 2:12; Phil. 1:29; 1 Thess. 2:13), and assure believers of their status as children of God (Rom. 8:15–16).
While forgiveness is a crucial judicial benefit, it is not the only one. Christ's redemptive work also includes sanctification, breaking the power of sin. He died so that those who live might no longer live for themselves but for Christ (2 Cor. 5:15).
In fulfilling the law, forgiveness fundamentally weakened sin's dominion. Where righteousness exists, so does life. Romans 3–5 is succeeded by Romans 6–8. Christ did not just die; He also rose and was glorified.
He remains the Lord from heaven and the life-giving Spirit, not only dying for the church but also living and working within it. The Holy Spirit is the agent of this communion between Christ and the church.
The Holy Spirit is not solely responsible for producing faith and confirming believers' status as children of God; He is also the author of new life. Faith goes beyond accepting God's witness; it initiates a new way of life (2 Cor. 5:17; Eph. 2:10; 4:24; Col. 3:9–10).
Through the Spirit, Christ Himself dwells among His own (John 14:18), inhabiting them (Rom. 8:9–11; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 3:11).
Simultaneously, believers exist, live, think, and act in Christ through the Spirit (John 17:21; Rom. 8:1, 9–10; 12:5; 1 Cor. 1:30; 2 Cor. 5:17; Gal. 3:28; 5:25; Eph. 1:13; Col. 2:6, 10).
Christ encompasses everything and resides in all (Col. 3:11).
Furthermore, God Himself comes to indwell believers through the Holy Spirit, filling them with His fullness, ultimately aiming for God to be all in all (John 14:23; 1 Cor. 3:16–17; 6:19; 15:28; 2 Cor. 6:16; Eph. 2:22).
The Holy Spirit establishes communion with Christ's person, facilitating participation in all His benefits: wisdom (1 Cor.
2:6–10), righteousness (1 Cor. 6:11), holiness (1 Cor. 6:11; Rom. 15:16; 2 Thess. 2:13), and redemption (Rom. 8:2, 23).
The Spirit assures believers of their status as children of God (Rom. 8:14–17; Gal. 4:6) and the love of God (Rom. 5:5). He liberates them from the law, allowing them to function as one church in the world, governed by their principles and under their head (Acts 2; 2 Cor. 3; Gal. 4:21– 6:10).
He unites believers into one body (1 Cor. 12:13), leading them to the one Father (Rom. 8:15; Gal. 4:6; Eph. 2:18), fostering a confession of Christ as Lord (1 Cor. 12:3), harmonizing their hearts and souls (Acts 4:31–32; Gal. 5:22; Phil. 2:1–2), and guiding their growth to maturity in Christ (1 Cor. 3:10–15; Eph. 4:1–16; Gal. 2:19).
The Holy Spirit serves as the author of regeneration (John 3:5–6; Titus 3:5), life (John 6:63; 7:38–39; Rom. 8:2; 2 Cor. 3:6), illumination (John 14:17; 15:26; 16:13; 1 Cor. 2:6–16; 2 Cor. 3:12; 4:6; Eph. 1:17; 1 John 2:20; 4:6; 5:6), various gifts (Rom. 12:3–8; 1 Cor. 12:4ff.), renewal, and sanctification (Rom. 8; Gal. 5:16, 22; Eph. 3:16). He seals and glorifies believers (Rom. 8:11, 23; 2 Cor. 1:22; 5:5; Eph. 1:13–14; 4:30).
The church has held, from its very inception, an unwavering certainty that faith in Christ is the path to salvation. Believers recognized their unique connection with God, sustained continuously by His grace. They were God's chosen ones, adopted through Jesus Christ to form His own people. Through Christ's agency, they sought refuge in His mercy, becoming the new people with whom God established His covenant. Christ not only revealed God to them but also offered His blood for their sins. He surrendered Himself to cleanse them through forgiveness and to bring them to life through His wounds. He stands as the Lord and high priest of their confession, the focal point of their faith, preserving and strengthening them in their beliefs. Those who do not believe in Christ's blood are condemned. Self-justification holds no ground; it's
not based on human wisdom, piety, or righteous deeds but rests solely on faith. From the very beginning, Almighty God has justified everyone. We are saved by grace, not by works, in accordance with God's will, through Jesus Christ.
Following the Apostolic Fathers, these same ideas resurface in the writings of the Apologists. While they emphasize that true knowledge and wisdom, genuine philosophy, are revealed in Christ against Gnosticism, they do not forget that Christ is also the Savior and Redeemer. This is evident, particularly in the works of Justin. No one is saved except by Christ's merits, who bore the curse and made atonement for all, redeeming those who repent and believe. He
frequently mentions a grace that precedes our deeds, enlightening and leading us to faith. Irenaeus closely ties salvation to faith in Christ and highlights that the Holy Spirit has been sent to fulfill the Father's will in humans and to renew them.
The Spirit is as indispensable as rain and dew for making the land fruitful. Origen asserts that the human will cannot repent on its own but requires divine assistance. God is the primary cause of this work. Latin fathers
like Tertullian, Cyprian, and Ambrose express even stronger views on human moral corruption and the necessity of the Holy Spirit's grace, ideas on which Augustine heavily relies. Tertullian speaks of the overpowering grace of God, more potent than human nature, influencing our will. Cyprian's words, repeatedly cited by Augustine, declare that nothing is to be boasted of since nothing belongs to us. Ambrose recognizes an inner grace that affects the will, stating, "The
will of humans is prepared by God." The veneration of God by the saints, Ambrose suggests, is a result of God's grace.
However, during those early centuries, the doctrine of salvation's application was far from developed and often veered in erroneous directions from the start. While occasional "testimonies of evangelical truth" could be found, the prevailing view quickly transformed the gospel into a new set of laws. Faith and repentance were generally considered necessary for salvation, but they were ultimately seen as products of human free will. Although salvation had been objectively achieved by Christ, becoming beneficiaries of it required the free cooperation of individuals. Faith was typically reduced to a mere conviction of Christianity's truth, while repentance took on the character of penance aimed at atoning for sins.
Sins committed before baptism were forgiven through baptism, but those committed afterward had to be addressed through penance. Penitence was often still seen as genuine sorrow for one's sins, but the emphasis increasingly shifted toward external actions as the means of manifestation, such as prayer, fasting, almsgiving, and similar deeds, with these good works seen as a form of "work satisfaction."
The focus of soteriology became entirely externalized.
The application of salvation by the Holy Spirit to the sinner's heart was overshadowed by the pursuit of so-called good works, often chosen arbitrarily, as the path to salvation. Christian discipleship revolved around emulating the life and suffering of Christ, which was vividly depicted before people's eyes. Martyrs, ascetics, and monks were held up as the model Christians.
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Post by Admin on Aug 3, 2024 9:27:59 GMT -5
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