The Two
Natures of the Believer
Chapter Nine
The Baptism and Filling of the Holy Spirit
“8 Beware lest any man spoil you through
philosophy and vain deceit, after the tradition of men, after the rudiments of
the world, and not after Christ. 9 For in him dwelleth all the
fulness of the Godhead bodily. 10 And ye are complete {perfect
tense; i.e., once and forever} in him {vicariously}, which is the
head of all principality and power: 11 In whom also ye are
circumcised with the circumcision made without hands {vicariously}, in
putting off the body of the sins of the flesh by the circumcision of Christ {vicariously}:
12 Buried with him in baptism {vicariously}, wherein also ye
are risen with him {vicariously} through the faith of the operation
of God, who hath raised him from the dead” (Colossians 2:8-12).
“32
And John bare record, saying, I saw the Spirit descending from heaven
like a dove, and it abode upon him. 33 And I knew him not: but he
that sent me to baptize with water, the same said unto me, Upon whom thou shalt
see the Spirit descending, and remaining on him, the same is he which baptizeth
with the Holy Ghost. 34 And I saw, and bare record that this is the
Son of God” (John 1:32-34).
John the Baptist was the first to introduce the baptism
with the Holy Spirit as the introduction of the believer-priest into the New
Covenant of the New Creation. The
baptism with the Holy Spirit is unique to the Church Age dispensation (from the
Day of Pentecost to the rapture). The
baptism with the Holy Spirit was not available before the Cross and the
completion of the propitiatory work of Christ.
We should not confuse the baptism with the Holy Spirit with anything
the Holy Spirit of God did in the Old Testament. John the Baptist is the messenger announcing
the future coming of the New Covenant in Jesus the Christ. Integral to that unfolding nature of the New Covenant
dispensationally is the baptism with the Holy Spirit.
Therefore, understanding the baptism with the Holy
Spirit defines God’s working in the lives of His Redeemed throughout the New
Covenant and the Church Age (from the Day of Pentecost to the rapture). It is the finished work of Christ that opens
the dispensational door for the baptism with the Holy Spirit. For instance, we know from Scripture that the
baptism with the Spirit could not have happened before Jesus was glorified.
“37 In the
last day, that great day of the feast, Jesus stood and cried, saying, If
any man thirst, let him come unto me, and drink. 38 He that
believeth on me, as the scripture hath said, out of his belly shall flow rivers
of living water. 39 (But this spake he of the Spirit, which they
that believe on him should receive: for the Holy Ghost was not yet given;
because that Jesus was not yet glorified.)” (John 7:37-39).
The Scriptures tell us that the Holy Spirit could not
come in this new way until after Christ was ascended to the Father. Christ said this in John 16:7 and Peter said
it in his message on the Day of Pentecost (Acts 2:31-33)
“Nevertheless I tell you
the truth; It is expedient for you that I go away: for if I go not away, the
Comforter will not come unto you; but if I depart, I will send him unto you”
(John 16:7).
“31 He seeing
this before spake of the resurrection of Christ, that his soul was not left in
hell {Abraham’s bosom or paradise}, neither his flesh did see
corruption. 32 This Jesus hath God raised up, whereof we all are
witnesses. 33 Therefore being by the right hand of God exalted, and having
received of the Father the promise of the Holy Ghost, he hath shed forth
this, which ye now see and hear” (Acts 2:31-33).
Although the finished work of Christ opened the door to
the New Covenant (and closes the door to the Old), it is the baptism with the
Holy Spirit that defines God’s operations in everything He does
throughout the Church Age. Anyone
ignorant of this one doctrine will be easily led astray (and many have been led
astray). Therefore, it is important to
take the time to establish what the Scriptures teach regarding this doctrine. THIS IS THE DOCTRINE OF GRACE ENABLING!
We must be careful to avoid confusing the transitional period between
the Old and New Covenants. At the time of the coming of the Holy Spirit at
Pentecost, there were believers in both the Old Testament sense and the New
Testament sense. The Old Testament
believer was saved by faith in what Messiah would do when He
came. There were many saved Jews like
this at the time of Christ’s first advent.
All the disciples of John the Baptist (as well as John himself) were Old
Testament saints.
These Old Testament believers were saved but were not baptized with the
Holy Spirit. In order to become New Covenant believers,
they needed to recognize Jesus to be their promised Messiah, accept the work of
the Cross as the fulfillment of all for which the Old Covenant rituals cry out
(completeness), and publicly acknowledge (confess) their belief that Jesus was
the incarnate Jehovah God Who came to redeem them.
The baptism with the Spirit happens only to those who trust
in Jesus and His finished work from the Day of Pentecost forward. During this
inter-testament period, there were many Old Covenant believers who became New
Covenant believers by hearing the Gospel and accepting Jesus as the fulfillment
of the Law and the promised full propitiation of God’s wrath through His
vicarious death, burial, and resurrection/glorification.
THIS IS IMPORTANT. All three
aspects of the vicarious nature of the redemptive work of Christ are part of
our understanding of the completeness of the gift of salvation. Apollos was a
disciple of John the Baptist and was one such Old Covenant believer who became
a New Covenant believer.
“24 And a
certain Jew named Apollos, born at Alexandria, an eloquent man, and
mighty in the scriptures, came to Ephesus. 25 This man was
instructed in the way of the Lord; and being fervent in the spirit, he spake
and taught diligently the things of the Lord, knowing only the baptism of
John. 26 And he began to speak boldly in the synagogue: whom
when Aquila and Priscilla had heard, they took him unto them, and
expounded unto him the way of God more perfectly. 27 And when
he was disposed to pass into Achaia, the brethren wrote, exhorting the
disciples to receive him: who, when he was come, helped them much which had
believed through grace: 28 For he mightily convinced the Jews, and
that publickly, shewing by the scriptures that Jesus was Christ”
(Acts 18:24-28).
Another example of the Old
Covenant believers becoming New Covenant believers is the twelve disciples of
John the Baptist which Paul encountered at Ephesus (Acts 19:1-7). These Old
Covenant believers had trusted in the promises of redemption in the coming Messiah
but had not yet heard that Jesus had fulfilled all of those promises through
His death, burial, and resurrection/glorification. This is a perfect example of this
transitional issue moving from the Old Mosaic Covenant to the New Covenant and
the new operations (governance) of God through the baptism and filling of the
Holy Spirit. The filling of the Spirit could not happen as
it happens under the New Covenant apart from the baptism with the Holy Spirit
and the accompanying indwelling of the Spirit.
The filling happens from within through the indwelling thereby
overflowing through the believer’s life.
“1 And it came to pass,
that, while Apollos was at Corinth, Paul having passed through the upper coasts
came to Ephesus: and finding certain disciples, 2 He said
unto them, Have ye received the Holy Ghost since ye believed? And they
said unto him, We have not so much as heard whether there be any Holy Ghost.
3 And he said unto them, Unto what then were ye baptized? And they said,
Unto John’s baptism. 4 Then said Paul, John verily baptized with the
baptism of repentance, saying unto the people, that they should believe on
him which should come after him, that is, on Christ Jesus. 5
When they heard this, they were baptized in the name of the Lord Jesus.
6 And when Paul had laid his hands upon them, the Holy Ghost came
on them; and they spake with tongues, and prophesied. 7 And all the
men were about twelve” (Acts 19:1-7).
Tongues
were a sign GIFT to Old Covenant
believers who had not believed in Jesus as Messiah.
Prophesying was a sign GIFT for those who believed Jesus was Messiah and that the New Covenant had
become a reality and they had now become part of that new reality.
“21 In the
law it is written, With men of other tongues and other lips will I
speak unto this people; and yet for all that will they not hear me, saith the
Lord. 22 Wherefore tongues are for a sign, not to them that
believe, but to them that believe not: but prophesying serveth
not for them that believe not, but for them which believe.
23 If therefore the whole church be come together into one place, and all
speak with tongues, and there come in those that are unlearned, or
unbelievers, will they not say that ye are mad? 24 But if all
prophesy, and there come in one that believeth not, or one
unlearned, he is convinced of all, he is judged of all: 25 And thus
are the secrets of his heart made manifest; and so falling down on his
face he will worship God, and report that God is in you of a truth” (I
Corinthians 14:21-25).
Although
it appears that tongues accompanied the baptism with the Holy Spirit, it
was the filling of the Holy Spirit that resulted in speaking in tongues.
“1 And when
the day of Pentecost was fully come {its prophetic type was
fulfilled}, they were all with one accord in one place. 2 And
suddenly there came a sound from heaven as of a rushing mighty wind, and it
filled all the house where they were sitting. 3 And there appeared unto
them cloven tongues like as of fire, and it sat upon each of them.
4 And they were all filled with the Holy Ghost, and began to speak
with other tongues, as the Spirit gave them utterance” (Acts 2:1-4).
The baptism with the
Holy Spirit unites the believer with the mystical body of Christ (the New
Creation). At conception, all people
become part of the family (body) of Adam and are condemned as humankind.
“12 Wherefore,
as by one man sin entered into the world, and death by sin; and so death passed
upon all men {genetically the sin nature is transferred through the
father to the children}, for that all have sinned: 13 (For until
the law sin was in the world: but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had
not sinned after the similitude of Adam’s transgression, who is the figure of
him that was to come” (Romans 5:12-14).
The moment an individual repents of sin and
“dead works,” understands the Gospel, places saving/resting faith in the
finished work of Christ, publicly acknowledges Jesus’ divine authority over his
life (Rom. 10:9-13), and calls on the Name of Jesus to save him, that
individual is positionally removed from the family of Adam, is positionally
“born again,” and becomes part of the family of God in the body of Christ. This is the New Birth event called
salvation. However, salvation does not
end with the New Birth.
“12 For as the
body is one, and hath many members, and all the members of that one body, being
many, are one body: so also is Christ. 13 For by one Spirit
are we all baptized into one body, whether we be Jews or Gentiles,
whether we be bond or free; and have been all made to drink into one
Spirit” (I Corinthians 12:12-13).
Any time
we see the words “in Christ” in the Bible, the phrase is referring to the effects
of the baptism of the Holy Spirit and our new position before God.
“So we, being
many, are one body in Christ, and every one members one of another”
(Romans 12:5).
“20 But now is
Christ risen from the dead, and become the firstfruits of them
that slept. 21 For since by man came death, by man came
also the resurrection of the dead. 22 For as in Adam all die
{Romans 6:23a}, even so in Christ shall all be made alive”
{Romans 6:23b} (I Corinthians 15:20-22).
“Therefore if any man be
in Christ, he is a new creature: old things are passed away; behold,
all things are become {perfect, active, indicative; once and forever
is finished} new” (II Corinthians 5:17).
“29 The next
day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which
taketh away the sin of the world. 30 This is he of whom I said,
After me cometh a man which is preferred before me: for he was before me.
31 And I knew him not: but that he should be made manifest to Israel,
therefore am I come baptizing with water. 32 And John bare record,
saying, I saw the Spirit descending from heaven like a dove, and it abode upon
him. 33 And I knew him not: but he that sent me to baptize with
water, the same said unto me, Upon whom thou shalt see the Spirit descending,
and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God” (John
1:29-34).
It is a sad testimony that Christianity has allowed the
doctrine of the Holy Spirit (Pneumatology) to become so perverted. Many Christians have become very confused by
false teaching regarding the different aspects of the ministry of the Holy
Spirit, especially in the last century.
In order to understand the New Covenant teaching about the baptism with
the Holy Spirit it is necessary to get a Scriptural overview. The Word of God is quite thorough in its teaching
about the Holy Spirit.
The Holy Spirit is personally involved in the life of
every person in the world. He is
working to bring each person to understand what sin is, what the righteousness
of God is, and the eternal consequences of sin.
“7 Nevertheless
I tell you the truth; It is expedient for you that I go away: for if I go not
away, the Comforter will not come unto you; but if I depart, I will send him
unto you. 8 And when he is come, he will reprove the world of sin,
and of righteousness, and of judgment: 9 Of sin, because they
believe not on me; 10 Of righteousness, because I go to my Father,
and ye see me no more; 11 Of judgment, because the prince of this
world is judged” (John 16:7-11).
The Holy Spirit is even more personally involved in the
life of each person who trusts in the finished work of Christ and receives
Jesus as Lord of his life. When a
person calls on the Name of Jesus to save him, believing the gospel and
acknowledging the divine authority of Jesus over his life, that person is
immediately indwelled by the Holy Spirit and the Holy Spirit becomes an
integral part of that person’s being.
The Holy Spirit is the impartation of the Divine
Nature. He is the imputation of
the righteousness of Christ. He
personally multiplies all that God is in our lives. He is the indwelling presence of God in our
lives, who empowers believers to do all that God demands. The indwelling of the Holy Spirit and the
baptism with the Holy Spirit are the acts of God which define the Age of Grace
from every other dispensation of God.
“2
Grace and peace be multiplied unto you through the knowledge of
God, and of Jesus our Lord, 3 According as his divine power hath
given {perfect, passive, participle; i.e., once for all and forever}
unto us all things that pertain unto life and godliness, through
the knowledge of him that hath called us to glory and virtue: 4 Whereby
are given {perfect, passive, indicative} unto us exceeding great and
precious promises: that by these ye might be partakers {partner,
sharer} of the divine nature, having escaped the corruption that is in the
world through lust” (II Peter 1:2-4).
The Holy Spirit is not some
impersonal energy or force. He is the third person of the Godhead who is
given to the believer to form a cooperative partnership (“fellowship’)
between God and the believer and to enable the born-again child of God
to live the life necessary for that fellowship to take place.
“3
That which we have seen and heard declare we unto you, that ye also may
have fellowship with us: and truly our fellowship is with the Father,
and with his Son Jesus Christ. 4 And these things write we unto
you, that your joy may be full {John 15:11}. 5 This
then is the message which we have heard of him, and declare unto you, that God
is light, and in him is no darkness at all. 6 If we
say that we have fellowship {a cooperative, working partnership}with
him, and walk in darkness {the mouth and feet are then in contradiction to
one another}, we lie, and do not the truth: 7 But if
we walk in the light, as he is in the light, we have fellowship one with
another, and the blood of Jesus Christ his Son cleanseth {present,
active, indicative} us from all sin” (I John 1:3-7).
The
Holy Spirit is the source of the rivers of abundant life in Christ. He is the source of all that God provides to
every believer in Jesus Christ. The abundant
life (John 10:10, available to every believer) is conditioned on abiding in
Jesus Christ. It is the Holy Spirit Who
enables the believer to live within the circle of truth (obedience). Without the Holy Spirit’s empowering, it
would be impossible for any believer to live the way God wants or to accomplish
anything of lasting value in this world.
“4
Abide in me, and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine; no more can ye, except ye abide in me. 5
I am the vine, ye are the branches: He that abideth in me, and I in
him, the same bringeth forth much fruit: for without me ye can do
nothing. 6 If a man abide not in me, he is cast forth as a branch,
and is withered; and men gather them, and cast them into the fire, and
they are burned. 7 If ye abide in me, and my words abide in
you, ye shall ask what ye will, and it shall be done unto you. 8
Herein is my Father glorified, that ye bear much fruit; so shall ye be my
disciples. 9 As the Father hath loved me, so have I loved you:
continue ye in my love. 10 If ye keep my
commandments, ye shall abide in my love; even as I have kept my Father’s
commandments, and abide in his love. 11 These things have I spoken
unto you, that my joy might remain in you, and that your joy might be
full” (John 15:4-11).
The empowering of the Holy Spirit
comes through what the Bible calls the filling. It is understood that a person is
controlled by with what he is filled.
Therefore, the filling of the Holy Spirit refers to a life
brought under, or yielded to, the control of the Holy Spirit. This must be the priority focus of the
life of every believer in that everything else in the Christian life
depends upon this. Every Christian
is commanded to be filled with the Spirit.
“And
be not drunk with wine, wherein is excess; but be filled {present, passive,
imperative} with the Spirit;” (Ephesians 5:18).
“9 Knowing {perfect,
active, participle} that Christ being raised from the dead dieth no more;
death hath no more dominion over him. 10 For in that he died, he
died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise
reckon {present,
imperative} ye also yourselves to be dead indeed unto sin, but
alive unto God through Jesus Christ our Lord. 12 Let not sin
therefore reign {present, active, imperative} in your mortal body,
that ye should obey it in the lusts thereof. 13 Neither yield
{present, active, imperative} ye your members as instruments of
unrighteousness unto sin: but yield yourselves unto God, as those that are
alive from the dead, and your members as instruments of righteousness
unto God. 14 For sin shall not have dominion over you {future,
active, indicative}: for ye are not under the law, but under grace” (Romans
6:11-14).
The filling with the Holy Spirit is the basis
for the enabling of the Holy Spirit to give understanding of the things
of God through the understanding of Scripture (the doctrine of illumination). Any person, professing to be “born again,”
who just cannot seem to understand Scripture is either still lost or is not
filled with the Spirit.
“9
But as it is written, Eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God hath prepared for them that
love him. 10 But God hath revealed them unto us by his
Spirit: for the Spirit searcheth all things, yea, the deep things of God.
11 For what man knoweth the things of a man, save the spirit of man which
is in him? even so the things of God knoweth no man, but the Spirit of God.
12 Now we have received, not the spirit of the world, but the spirit
which is of God; that we might know the things that are freely given to us of
God. 13 Which things also we speak, not in the words which man’s
wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things
with spiritual. 14 But the natural man receiveth not the things of
the Spirit of God: for they are foolishness unto him: neither can he know them,
because they are spiritually discerned. 15 But he that is spiritual
judgeth all things, yet he himself is judged of no man. 16 For who
hath known the mind of the Lord, that he may instruct him? But we have the mind
of Christ (I Corinthians 2:9-16).
TWO MAIN ASPECTS OF THE HOLY SPIRIT’S MINISTRY
1. Teacher. (illumination); this
is God’s personal intervention to enable the believer to understand that which
is outside the scope of the believer’s empirical sensatory abilities.
2. Comforter (Paraclete); one
called to another’s side to aide and strengthen him. This is the purpose behind the word
“fellowship” with God.
While the indwelling is the Holy Spirit in the
believer, the baptism with the Spirit is the positioning of believer into the body (family) of Christ. The baptism with the Spirit is
non-experiential and instantaneous with regeneration and is never repeated.
“12
Wherefore, as by one man {Adam} sin {and the
curse upon sin} entered into the world {of humanity seminally}, and death
{separation from God} by sin; and so death {separation from
God} passed upon all men, for that all have sinned: 13
{all that follows in vs 13-17 in parenthesis is an explanation of the
statement in verse 12} (For until the law sin was in the world: but sin is
not imputed when there is no law. 14 Nevertheless death reigned from
Adam to Moses, even over them that had not sinned after the similitude of
Adam’s transgression, who is the figure of him that was to come. 15
But not as the offence, so also is the free gift. For if through the
offence of one many be dead, much more the grace of God, and the gift by grace,
which is by one man, Jesus Christ, hath abounded unto many. 16
And not as it was by one that sinned, so is the gift: for the
judgment was by one to condemnation, but the free gift is of many
offences unto justification. 17 For if by one man’s offence death
reigned by one; much more they which receive abundance of grace and of the gift
of righteousness shall reign in life by one, Jesus Christ.) 18
Therefore as by the offence of one judgment came {death;
separation from God} upon all men to condemnation {the
eternal destiny of Hell}; even so by the righteousness of one the
free gift {of God-kind righteousness gifted to the believer in the
indwelling Holy Spirit in the gift of the salvation event} came upon all
men unto justification of life {the eternal of eternal life with God}.
19 For as by one man’s disobedience {Adam’s} many were made
sinners, so by the obedience of one {Jesus} shall many be made
righteous. 20 Moreover the law entered, that the offence might
abound {sin could be seen in its exceeding nature and the severity of its
eternal consequence}. But where sin abounded {sin’s consequences are
fully understood}, grace did much more abound {the gift of God in
gifting His righteousness to sinners is fully understood}: 21
That as sin hath reigned {as king or Lord; sovereignly ruled}
unto death, even so might {new possibility through salvation and the
indwelling} grace reign {as king or Lord; sovereignly
ruled} through righteousness unto eternal life by Jesus Christ our Lord” (Romans
5:12-21).
The baptism with the Holy
Spirit is the placement of the believer into the body of Christ. The indwelling of the Holy Spirit is the Holy
Spirit indwelling the body of the believer.
Both events are instantaneous with salvation and are never
repeated. They are a one-time event
never needing repetition.
“12
For as the body is one, and hath many members, and all the members of
that one body, being many, are one body: so also is Christ. 13
For by one Spirit are we all baptized into one body, whether we be Jews
or Gentiles, whether we be bond or free; and have been all made to drink
into one Spirit” (I Corinthians 12:12-13).
“4
There is one body, and one Spirit, even as ye are called in one
hope of your calling; 5 One Lord, one faith, one baptism, 6
One God and Father of all, who is above all, and through all, and in you
all” (Ephesians 4:4-5).
“Let
your conversation be without covetousness; and be content
with such things as ye have: for he hath said, I will never leave {subjunctive
mood in junction with the ‘never’ = IMPOSSIBILITY} thee, nor forsake {subjunctive
mood in junction with the ‘never’ = IMPOSSIBILITY} thee” (Hebrews 13:5).
Therefore, any teaching regarding
the ministry of the Holy Spirit that contradicts these events being
instantaneous and unique (happening once, never needing to be repeated)
in the life of each believer is heresy and the person teaching this should be
rejected as a heretic.
“9
But avoid foolish questions, and genealogies, and contentions, and
strivings about the law; for they are unprofitable and vain. 10 A
man that is an heretick after the first and second admonition reject; 11
Knowing that he that is such is subverted, and sinneth, being condemned of
himself” (Titus 3:9-11).
The baptism with the Holy Spirit makes the believer one with Jesus
Christ and positionally united with Jesus Christ in everything that
has happened to Jesus and everything that belongs to Jesus.
“Know
ye not, that so many of us as were baptized into Jesus Christ were baptized
into his death” (Romans 6:3)?
Romans 6:3 begins the answer to the two questions posed in Romans 6:1-2; “1 What shall we say then? Shall we
continue in sin, that grace may abound? 2 God forbid. How shall we,
that are dead to sin, live any longer therein?”
The answer to these two questions in Romans 6:3-23 establishes that
the believer’s new position “in grace” (Romans 5:2) in the event of
regeneration and justification is to be accompanied by certain expectations in
practice – HOW LIFE IS LIVED.
The emphasis in the verses that follow
Romans 6:3 is NOT upon the Person of the Holy Spirit, but upon the supernatural
enabling given to the believer fully
yielded to Christ so as to be
victorious over the “old man” who has now been positionally crucified with
Christ.
“10
And ye are complete in him, which is the head of all principality
and power: 11 In whom also ye are circumcised with the circumcision
made without hands, in putting off the body of the sins of the flesh by the
circumcision of Christ: 12 Buried with him in baptism, wherein also
ye are risen with him through the faith of the operation of God, who
hath raised him from the dead” (Colossians 2:10-12).
A central reason why so many Christians fail to realize
their full potential in Christ is because of a misunderstanding of the ministry
of the Holy Spirit.
1. If you are living under the constant guilt of sin, it is
because the Holy Spirit is convicting you of sin. Acknowledge the sin of which He is convicting
you (confess it to God), turn from that sin (repent), and yield your body to
His control (be filled).
2. If you need wisdom for some decision in your life, ask
the Father for that wisdom and the Holy Spirit will give you wisdom.
“If any of you lack
wisdom {the heart and mind of God for life decisions}, let him ask of
God, that giveth to all men liberally, and upbraideth not; and it shall
be given him” (James 1:5).
3. If you are having unresolvable
difficulty understanding the spiritual principals taught in the Scriptures, you
are either trying to do so with human intellect alone or you are not
saved. Only the Holy Spirit can teach
you spiritual truths.
4. If you are living a
fruitless life, without inner joy, it is either because you are living your
life in the power of the flesh, and not under grace (the enabling power of the
Holy Spirit), or because you have never been “born again.”
The
nature of Biblical repentance has been confused by the corruption of a primary
Hermeneutical principle: The Old Testament Hebrew takes precedent in meaning
when defining similar terms in the Greek New Testament. The corruption is when a meaning from New
Testament Greek word is used to lower/lessen the meaning brought to that word
from the Old Testament Hebrew. Often the
Old Testament meaning is completely replaced by the meaning of a Greek word in
the New Testament. In other words, we do not take the meaning
of a Greek word from the New Testament and impose that meaning on the Old
Testament meaning. We DO take the
Old Testament meaning of the Hebrew and impose it upon the New Testament
Greek. We interpret the New Testament
from the Old Testament, not vice versus.
The doctrine of repentance in the Old Testament is
communicated using two different Hebrew words; Nâcham (naw-kham’) and
shûwb (shoob). Nâcham (naw-kham’) is usually
translated repent or repented.
The word means to sigh or to exhale strongly. The implication is an expression of sorrow,
remorse, or deep regret. This is the
word used in Genesis 6:6 where we are told, “And it repented the LORD that he
had made man on the earth, and it grieved him at his heart.”
Nâcham (naw-kham’) is used
regarding God more often than it is used to describe something men do. This word is accompanied with both
the ideas of grieving and compassion in a desire for good (as expressed in
Romans 8:28). Therefore, we might
conclude that God’s regret is not in the pain or difficulties that the creation
of humanity brings to Him, but the pain and suffering sin would bring to
humanity.
There is an extreme and deep commitment on the Lord’s part in the creation
of humanity.
God knew man would fall into sin and had a plan of redemption in place
(Revelation 13:8) before He ever created humanity. The pre-creation commitment by God is essentially
that He would become the servant of humanity in both redemption and unceasing
preoccupation with the minutia of drama with which humanity would constantly preoccupy
itself.
God’s creation of humans, who would willfully sin against Him, created a
situation for God requiring an unceasing commitment on His part to bring those
sinners to choose the loving gift of His redemption and then choose to follow
His loving directions to live righteously according to His commandments. The great commitment by God in the creation
of humanity is Him doing all of this within the context of human freewill
choices. Yet, God created humanity
anyway. Although this was an extreme act
of love and commitment, it does not mean that He did not occasionally regret
what that commitment.
This is the lesson God wants parents to learn as they produce sinful
children into this world. Children are
born selfish, willful, deceitful, and demanding. Children will perfect those imperfections
very quickly without the careful and watchful instruction and discipline of
loving parents.
Culturing and sophisticating the corrupted freewill of a child with a
sin nature to choose righteousness over the natural propensity for sinful and
selfish pleasures is no easy task. This
involves parents in a loving commitment that gives them a small comprehension
of what it means to be God.
The second word used in the Old Testament to express the doctrine of
repentance is the Hebrew word shûwb (shoob). This word is usually translated turn
or return. The implication is a
complete change in direction. This
is the primary meaning that is brought to the New Testament in the Greek word metanoéō
(met-an-o-eh'-o). Although the
definition of metanoéō is to think differently or change the mind, the
added meaning from the Hebrew shûwb (shoob) would imply a turning from
of that which is repented. Therefore, a change
of direction or actions should accompany a change of mind. To make New Testament repentance mean something
different than Old Testament repentance is very poor Hermeneutics.
Another word used to define repentance in the New Testament is the Greek
word epistréphō (ep-ee-stref'-o). This word is more closely aligned with the
meaning of the Hebrew word shûwb (shoob); i.e. a turning from or unto. Epistréphō (ep-ee-stref'-o) is
used both in the sense of turning from and turning unto in I
Thessalonians 1:6-10. In other words,
God’s intent in true repentance is to turn from doctrinal corruptions
and unrighteousnesses of any kind and reciprocally turning to doctrinal
correctness (“the faith”) and righteousness as defined by the Word of God.
“6 And ye became followers of us, and of the Lord,
having received the word in much affliction, with joy of the Holy Ghost: 7
So that ye were ensamples to all that believe in Macedonia and Achaia. 8
For from you sounded out the word of the Lord not only in Macedonia and Achaia,
but also in every place your faith to God-ward is spread abroad; so that we
need not to speak any thing. 9 For they themselves shew of us what
manner of entering in we had unto you, and how ye turned to God from
idols to serve the living and true God; 10 And to
wait for his Son from heaven, whom he raised from the dead, even
Jesus, which delivered us from the wrath to come” (I Thessalonians 1:6-10).
To
understand repentance, we must understand that there is a singular
action of repentance of sin and “dead works” unto SALVATION, which is once in
the event of being “born again.” There
is also repentance of sin and “dead works” unto SANCTIFICATION, which must be
constant and continual throughout the believer’s life before practical
sanctification can be produced through the filling of the Spirit. The reciprocity of repentance (from
and to) is found in Romans 6:11 extending God’s expectations in the explanation
of repentance through verse sixteen.
“8 Now if we be
dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth
no more; death hath no more dominion over him. 10 For in that he
died, he died unto sin once: but in that he liveth, he liveth unto
God. 11 Likewise reckon ye also yourselves to be
dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that
ye should obey it in the lusts thereof. 13 Neither yield ye
your members as instruments of unrighteousness unto sin: but yield
yourselves unto God, as those that are alive from the dead, and your members as
instruments of righteousness unto God. 14 For sin shall
not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the
law, but under grace? God forbid. 16 Know ye not,
that to whom ye yield yourselves servants to obey, his servants ye are to whom
ye obey; whether of sin unto death, or of obedience unto righteousness” (Romans
6:8-16)?
The only acceptable response to
unrighteousness is complete, sincere repentance. This means
honest, transparent confession of the wrongdoing (unrighteousness) to God and a
complete turning from the unrighteousness.
Transparency always translates into accountability to other believers.
Secondly, repentance is not merely
a turning away from and abandonment of the unrighteousness. Repentance of unrighteousness must be
accompanied by a turning to righteousness (doing what is right). John the Baptist brought this accusation
against many who came to him to receive his “baptism of repentance.” He refused to baptize them if they had not
repented of their unrighteousness and turned to living righteously. He required from them evidentiary change
manifesting genuine repentance (“fruits worthy of repentance”).
“7 Then said he to the
multitude that came forth to be baptized of him, O generation of vipers, who
hath warned you to flee from the wrath to come? 8
Bring forth therefore fruits worthy of repentance, and begin not to say
within yourselves, We have Abraham to our father: for I say unto you,
That God is able of these stones to raise up children unto Abraham. 9 And now also the axe is laid unto the root of the
trees: every tree therefore which bringeth not forth good fruit is hewn down,
and cast into the fire. 10 And the people asked
him, saying, What shall we do then? 11
He answereth and saith unto them, He that hath two coats, let him impart to
him that hath none; and he that hath meat, let him do likewise. 12 Then came also publicans to be baptized, and said
unto him, Master, what shall we do? 13
And he said unto them, Exact no more than that which is appointed you. 14 And the soldiers likewise demanded of him, saying,
And what shall we do? And he said unto them, Do violence to no
man, neither accuse any falsely; and be content with your wages” (Luke
3:7-14).
When any individual, or any local
church, allows a person to receive forgiveness and restoration to fellowship without
bringing “forth therefore fruits worthy of repentance,” that individual or
local church, becomes complicit in that person’s unrighteousness. In other words, allowing this is not right
(righteous). It is wrong (unrighteous). Repentance apart from actual evidence of
turning from the sin is just meaningless words.
“15 Ye shall do no unrighteousness
in judgment: thou shalt not respect the person of the poor, nor honour the
person of the mighty: but in righteousness shalt thou judge thy
neighbour. 16 Thou shalt not go up and down as
a talebearer among thy people: neither shalt thou stand against the blood of
thy neighbour: I am the LORD” (Leviticus 19:15-16).
Psalm fifty-one is
David’s psalm (song) of repentance published for the world to read. The Psalm is entitled, “A Psalm of David, when Nathan the
prophet came unto him, after he had gone in to Bath-sheba.” David had committed the sin of adultery,
which deserved a death sentence under the Law.
David then had Bathsheba’s husband Uriah sent to the front of the battle
where he would surely be killed. The
account of this horrid affair of selfish indulgence is recorded in II Samuel
chapter eleven. The point of the writing
of Psalm fifty-one is that David is no longer foolishly try to conceal from men
what God already knows.
“7 Purge me with hyssop, and I shall
be clean: wash me, and I shall be whiter than snow. 8 Make me to
hear joy and gladness; that the bones which thou hast broken may
rejoice. 9 Hide thy face from my sins, and blot out all mine
iniquities. 10 Create in me a clean heart, O God; and renew a right
spirit within me. 11 Cast me not away from thy presence; and take
not thy holy spirit from me. 12 Restore unto me the joy of thy
salvation; and uphold me with thy free spirit. 13 Then
will I teach transgressors thy ways; and sinners shall be converted unto thee”
(Psalm 51:7-13).
It is very apparent from the next
few verses of Psalm fifty-one that David understood the seriousness of his offenses against God. He understood he
had committed sins worthy of death (Psalm 51:14). It is also apparent from verse seventeen that
David understood the true desires of God in genuine repentance. God knew David’s heart. There was no way that David could pretend repentance
according to what he understood and stated in Psalm 51:17. David knew repentance was not just words from
his mouth. God was evaluating his heart
attitudes for genuineness.
“14 Deliver me from
bloodguiltiness, O God, thou God of my salvation: and my tongue shall
sing aloud of thy righteousness. 15 O Lord, open thou my lips; and
my mouth shall shew forth thy praise. 16 For thou desirest not
sacrifice; else would I give it: thou delightest not in burnt offering. 17
The sacrifices of God are a broken spirit: a broken and a contrite
heart, O God, thou wilt not despise. 18 Do good in thy good
pleasure unto Zion: build thou the walls of Jerusalem. 19 Then
shalt thou be pleased with the sacrifices of righteousness, with burnt offering
and whole burnt offering: then shall they offer bullocks upon thine
altar” (Psalm 51:14-19).
David’s words in Psalm 51:18 tell us
that David’s main concern was not for his own life, but rather for “Zion.” David was willing to accept his due penalty
for the benefit of Zion. David saw the
promises of God as significantly more important than his own miserable
life. “Zion” is the reign of Messiah
over the nation of Israel. Genuine
repentance from the heart ALWAYS sees the purposes of justice (righteousness)
greater than one’s own life. If Jesus is
to reign over Zion, Jesus must be Lord of the heart before He is Lord of the
real estate. Genuine repentance
ALWAYS surrenders to God’s will.
Esau and Judas are examples of false
repentance. In both instances it appears
there is a change of mind about the things they did but ONLY as those things
impacted their futures. Both lost what
they could have had because of grievous shallowness and failures. Hebrews
12:4-17 addresses the issue of regret for the consequences of failure without
being accompanied by regeneration. This
was true of both Esau and Judas. They
both regretted what they had done because of the loss of blessing to them
without having been “born again.”
Therefore, their repentance was just worldly and not godly
(God-ward).
God chastens His children to bring them to godly repentance where they
regret from their hearts the grief their sin causes God not just their lost of
blessings in this world or in the Kingdom Age. Regretting the grief that the
believer’s sin causes God and turning from that sin because of that regret is
the primary criterion for genuine repentance.
Only the genuine child of God can understand this kind of sanctificational
repentance because it extends from the foundation of salvational repentance. In this kind of repentance, there is deep
regret for the grief and pain sin causes to God rather than mere regret for the
loss of blessings to the sinner.
“4 Ye have not yet resisted unto
blood, striving against sin. 5 And ye have forgotten the exhortation
which speaketh unto you as unto children, My son, despise not thou the
chastening of the Lord, nor faint when thou art rebuked of him: 6
For whom the Lord loveth he chasteneth, and scourgeth every son whom he
receiveth. 7 If ye endure chastening, God dealeth with you as
with sons; for what son is he whom the father chasteneth not? 8
But if ye be without chastisement, whereof all are partakers, then are ye
bastards, and not sons. 9 Furthermore we have had fathers of our
flesh which corrected us, and we gave them reverence: shall we
not much rather be in subjection unto the Father of spirits, and live? 10
For they verily for a few days chastened us after their own pleasure;
but he for our profit, that we might be partakers of his
holiness. 11 Now no chastening for the present seemeth to be
joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit
of righteousness unto them which are exercised thereby. 12
Wherefore lift up the hands which hang down, and the feeble knees; 13
And make straight paths for your feet, lest that which is lame be turned out of
the way; but let it rather be healed. 14 Follow peace with all men,
and holiness, without which no man shall see the Lord: 15 Looking
diligently{careful examination} lest any man fail of the
grace of God {the idea here is to come short of genuine salvation by a
false repentance and therefore a false faith}; lest any root of
bitterness {poison; the Jews called every poisonous plant a
bitter} springing up trouble you {in the ways poison
affects the body}, and thereby many be defiled; 16 Lest
there be any fornicator, or profane person, as Esau {because
he crossed over from mere unbelief into apostasy and reprobation}, who for
one morsel of meat sold his birthright. 17 For ye know how that
afterward, when he would have inherited the blessing, he was rejected:
for he found no place of repentance, though he sought it carefully with tears”
(Hebrews 12:4-17).
Disregarding God’s
operations in the conviction of sin, righteousness, and judgment by refusing to
genuinely turn from a life of sin to pursue a life of righteousness is the
manifestation of an unrepentant heart. However,
Proverbs 1:20-33 warn of the very consequences similar to Esau and Judas for
anyone living as if God does not care about sin – REPROBATION!
In Proverbs 1:20-33,
“wisdom{s}” speaks. The word “wisdom”
in Proverbs 1:20 is actually plural and is a word use to personify the voice
of God crying out to the world describing every variety of His expectations
of moral and ethical excellence. Some
will listen, hear, and respond by obeying the instructions from God’s voice describing
“wisdom{s}.” They too will
receive the blessings from that obedient response. Others will ignore the instruction of God and
reap the consequences of their willful ignorance.
“20 Wisdom {as
the voice of God’s Word or the Spirit of God speaking constantly to the human
conscience} crieth without {joyfully not woefully; the
intent of the word is the hopeful expectation of fulfillment in hearing of the potential
for moral and ethical excellences of character in God’s expectations through
hearing and heeding}; she uttereth her voice {giving assignment
and moral obligation} in the streets {the implication is
universally, consistently, constantly, and publicly}: 21 She
crieth in the chief place of concourse, in the openings of the gates: in the
city she uttereth her words, {the omnipresent and constant operations of
God’s Spirit calling men to fear God and repent of sin} saying {there
is a particular and peculiar message}, (Proverbs 1:20-21).
The implication of
Proverbs 1:20-21 is that God is hopeful about people lost in the darkness of
spiritual blindness to His existence and His will. God has not given up on humanity. Although man is lost in the darkness, God has
not left them alone in the darkness. God
leads the lost and blind back to Him with the “voice” of His “wisdom” through
the constant operations of His omnipresent Spirit. God is hopeful that sinners will hear His
voice and follow the direction of His voice to His gift of redemption. Therefore, when believers began to repeat
what they have believed from God’s Word and the convictions of His Spirit upon
their lives, they too join with the voice of God and become magnifications of
that voice to the world.
We cannot comprehend
the loving “voice” of God’s Spirit constantly speaking to our consciences
because we cannot comprehend the depth of our own spiritual ignorance nor the
sinfulness of sin. We cannot comprehend
compassion connected to the “wisdoms” of God crying out in the darkness of
spiritual ignorance for sinners to return home through the door of redemption
offered “by grace” and entered “through faith.”
The cry of wisdom is more than a cry to come home or to believe that home
really exists. The cry of wisdom is the
hope of God crying out to sinners to be reconciled to Him and restored to
righteous living before Him and with Him. Sinners being restored to the image of God in
which humanity was originally create is the joyful and hopeful cry of God’s
wisdom.
Sadly, sinners love
their sin and the ignorant are ignorant because they are lazy. How long will the ignorant love their
ignorance, even though their ignorance continues them in hopelessness and
damnation? How long with the deceived
love their deception before they realize the disastrous consequences to
themselves and their generations? It is
one thing to be seduced, but it is another thing all together to love the
consequences of the seduction. How long
will the foolish listen to the voice of seduction and temptation while ignoring
the plea of wisdom to hear God’s voice of hope and possibility? Most sinners do not even hear the question,
let alone understand the plea from God that asks the question. The question is a preface to God’s command to
repent (“turn”, Proverbs 1:23).
“22 How long, ye
simple ones {spiritually ignorant and indifferent to God and therefore easily
seduced into sin}, will ye love simplicity? and the scorners {there
is hatred and mockery implied in the word ‘scorner’} delight {find
pleasure or joy} in their scorning, and fools {the
unbeliever who sees no will or authority higher than his own} hate
knowledge {the foolish Hedonist sees Biblical knowledge with great
distaste, odious, and as an enemy to his pleasure seeking}? 23 Turn
{shûwb} you at my reproof {God’s correction of a wrong and
hopeless pathway of life choices}: behold, {look then upon what
God will do in His correction and see it as necessary} I will pour out my
spirit unto you, {then} I will make known my words unto you. 24
Because {there is that moment when invitation must turn to justice;
the cause of their corrections and failures to find joy in their pleasures
of sin} I have called, and ye refused; I have stretched
out my hand, and no man regarded; 25 But ye have set at
nought all my counsel, and would none of my reproof: 26 I also
will laugh at your calamity {as an extension of God’s correction}; I
will mock when your fear cometh; 27 When your fear cometh as
desolation, and your destruction cometh as a whirlwind; when distress and
anguish cometh upon you {whatever God must do to get sinners to listen to
the voice of wisdom is God’s longsuffering love}. 28 Then
shall they call upon me {the voice of desperation to escape the
consequences of judgment is not the same as the voice of genuine repentance
because the voice of desperation lacks the cry for reconciliation to God and
redemption of the soul wanting only the pain to end; turning from sin
must be accompanied with turning to God}, but I will not answer;
they shall seek me early, but they shall not find me {many want the God
of blessings, but few want the God of holiness or the holiness of God}: 29
For {because} that they hated knowledge {why He does not
answer}, and {because they} did not choose the fear of the LORD:
30 They would none of my counsel {still no repentance}:
they despised all my reproof {the truly repentant loves God’s
corrections}. 31 Therefore {consequences} shall
they eat of the fruit of their own way, and be filled with their own
devices. 32 For the turning away {their rejection of
repentance and therefore conversion} of the simple shall slay them, and the
prosperity of fools shall destroy them. 33 But whoso {another
whosoever} hearkeneth unto me shall dwell safely, and shall be quiet from
fear of evil” (Proverbs 1:22-33).
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Numerous studies and series are available free of charge for local churches at: http://www.disciplemakerministries.org/
Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist.
He has served the Lord for over 50 years.
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