Our Prayer Focus Can Influence the World

“Our Prayer Focus Can Influence the World”

Spiritual Leadership in the Church Series

1 Tim 2:1-4

THEME: the church is to conduct its services with order.

RELEVANCE:

Often, what we think is the “freedom of the Spirit” are the carnal ideas of some Christian who is not walking in the Spirit. Eventually this “freedom” becomes anarchy, and the Spirit grieves as a church gradually moves away from the standards of God’s Word.

INTRODUCTION:

To counteract this tendency, Paul exhorted the men and women in the church and reminded them of their spiritual responsibilities. Paul's urge, “I exhort therefore,” echoed his original mission for Timothy (1:3). False teaching had to be challenged, and right actions needed to be reinforced.

MESSAGE: 

The Focus Of Prayer (1Tim. 2:1c-2).

1. “All Men” Makes It Clear That No Person On Earth Is Outside The Influence Of Believing Prayer.

a. Although God is all-powerful and all-knowing, he has chosen to let us participate in His changes in the world through our prayers. How this works is a mystery to us because of our limited understanding, but it is a reality. 

b.     This verse highlights the words “for all men” everyone.

1.     We often miss the inclusiveness of these words and focus instead on the examples that Paul immediately gave.

2.     Prayer for all men is both a privilege and an obligation.

·       It is a sheer privilege for us to have audience with God in behalf of our fellow men.

·       And it is an obligation, too, for we are debtors to all with reference to the good news of salvation.

·       This passage means we should pray for the unsaved and the saved, for people near us and people far away, for enemies as well as friends.

c. We have no examples of encouragement that say we should pray for the dead. If we should pray for the dead, Paul certainly had a good opportunity to tell us in this section of his letter.

d. Unfortunately, the Pharisees did not have this universal outlook in their prayers, for they centered their attention primarily on Israel.

·       “The wider the subjects for prayer, the larger becomes the vision of the soul that prays.” -- Donald Guthrie

·       Missions and Missionary Praying can certainly be included here.

2. Paul Urged The Church To Especially Pray For Those In Authority.  (1 Tim 2:2)

a.     Kings.

                              1. Godless Emperor Nero was on the throne at that time, and yet the believers were supposed to pray for him!

·       “Paul's command to pray for kings was remarkable considering that Nero, a notoriously cruel ruler, was the current emperor (A.D. 54-68). When Paul wrote this letter, persecution was a growing threat to believers. Later, when Nero needed a scapegoat for the great fire that destroyed much of Rome in A.D. 64, he blamed the Roman Christians so as to take the focus off himself. That triggered severe persecution throughout the Roman Empire. Not only were Christians denied certain privileges in society; some were even publicly butchered, burned, or fed to lions.” --- (from The Life Application Commentary Series) 

·       Even when we cannot respect men or women in authority, we must respect their offices and pray for them.

·       But believers are taught to support the government, not rebel against it (Rom 13:1-6; 1 Peter 2:13-25).

2. “Christian public prayers for the emperor and provincial and local officials showed Christians as good citizens of the society in which they lived (Jer 29:7). Paul's motive is more than keeping peace (1 Tim 2:2); it is also to proclaim the *gospel (2:3-4).” --- (Craig S. Keener)

·       Jeremiah 29:7, And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace.

·       Elsewhere, Paul has reminded us that the authorities that exist are ordained of God (Rom. 13:1) and that they are ministers of God to us for good (Rom. 13:4). 

·       “The NT teaches that a Christian is to be loyal to the government under which he lives, except when that government orders him to disobey God. In such a case his first responsibility is to God. A Christian should not engage in revolution or in violence against the government. He may simply refuse to obey any order that is contrary to the word of God and then quietly and submissively take the punishment.” –William MacDonald

b.     Authorities (1 Tim 2:2)

1.     “[All that are in authority] This does not necessarily mean those who hold office, but refers to any of elevated rank. The happiness of all who are under their control depends greatly on them, and hence we should pray for them that they may be converted people, and inclined to do that which is right.” --- (from Barnes' Notes) 

2.     If we live in a country with a good government, our lives move along peacefully and quietly, making it difficult to remember to pray for those in authority. We take good government for granted.

·       But we should pray for those at the top -- whether we agree with them or not, whether we voted for them or not. In this way, we Christians can make a difference in the course of our nation.

·       We should also pray for world leaders so that other cultures will be open to the gospel.

·       Pray for your leaders, not just in times of national crisis, but every day -- thousands of decisions are made daily that affect everyone. And beyond praying for those decisions that will affect you, also pray for the conversion of your leaders.

c.      Their Realm of Influence.

1.     In fact, it is for our own good that we pray for them: “that we may lead a quiet and peaceful life in all godliness and honesty” (1 Tim. 2:2b). The early church was always subject to opposition and persecution, so it was wise to pray for those in authority.

2.     “Quiet” refers to circumstances around us, while “peaceful” refers to a calm attitude within us. The results should be lives that are godly and honorable.

3.     It is for our own good that the government should be stable and that the country be preserved from revolution, civil war, turmoil, and anarchy.

4.     To be sure, Paul has not named all the persons we can and should pray for, since “all men” covers the matter fully. We can’t pray for everybody in the world by name, but we certainly ought to pray for those we know and know about. Why? Because it’s a good thing to do and because it pleases God.

The Reasons For Prayer (1 Tim. 2:3–4).

            1. Its Good.

·       The word “good” is a key word in Paul’s pastoral epistles (1 Tim. 1:8, 18; 2:3; 3:1, 7, 13; 4:4, 6; 5:4, 10, 25; 6:12–13, 18–19; 2 Tim. 1:14; 2:3; 4:7; Titus 2:7, 14; 3:8, 14).

·       The Greek word emphasizes the idea of something being intrinsically good, not just good in its effects. “Fair” and “beautiful” are synonyms.

·       Certainly prayer of itself is a goodly practice, and brings with it many good benefits.

2. It is Acceptable.  Prayer Is Also Pleasing To The Lord.

·       It pleases the Father when His children pray as He has commanded them to.

1.     The Pharisees prayed in order to be praised by men (Matt. 6:5) or to impress other worshipers (Luke 18:9–14).

2.     True Christians pray in order to please God.

o   “acceptable in the sight of God our Savior”

o   “As in modern times, some in the Ephesian church were prepared to question the validity of a prayer for the salvation of all men. Thus Paul defended his instructions by pointing out that such a prayer is good, and pleases God our Savior (cf. 1:1). Literally, the Greek says that such a prayer is “acceptable before” (in the presence of) God. Many prayers are unacceptable to God, but not this one.

The reason this prayer is acceptable to God is that it is a prayer “according to His will” (1 John 5:14). God, who is by nature a Savior, wants all men to be saved.” ---Walvoord, J. F. 

o   “The title which Paul gives to God here is significant. God’s desire is for the salvation of all men. Therefore, to pray for all men is to promote the will of God in this regard.” ---William MacDonald 

3.  It is God’s Will. (1Tim. 2:4)  “Who will have”                                                 

·       This suggests that we must pray in the will of God, because it certainly does not please the Father when we pray selfishly (James 4:1–10; 1 John 5:14–15).

o   James 4:2-3, Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. [3] Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

o   1 John 5:14-15, And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: [15] And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

o   1 John 3:22, And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

·       It’s often said that the purpose of prayer is not to get man’s will done in heaven, but to get God’s will done on earth.

4.  It is for the Salvation of People. (1Tim. 2:4)  “Who will have all men to be saved”

Prayer Should be made for the Salvation of Souls.

a.     What is God’s will?

1. The Salvation Of Lost Souls, For One Thing.

·       We can pray for “all men” because it is God’s will that “all men” come to the knowledge of salvation through faith in Jesus Christ. 

·       This explains further what we have already pointed out in verse 3. God desires all men to be saved (Ezek. 33:11; John 3:16; 2 Pet. 3:9). Therefore, we should pray for all men everywhere.

·       God loved the world (John 3:16) and Christ died for the whole world (1 John 2:2; 4:14).

·       1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

·       1 John 4:14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

·       Jesus died on the cross that He might draw “all men” to salvation (John 12:32).

o   John 12:32, And I, if I be lifted up from the earth, will draw all men unto me. 

2. God Desires That No One Perish (2 Peter 3:9), That The Entire Human Race Come To Salvation. He wants all to know the truth through a personal relationship with Jesus Christ, who is the Truth (John 14:6).

·       2 Peter 3:9, The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

·       Isaiah 45:22, Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

3. Of Course Not All Do Come To Salvation; Paul Was Not Teaching Universalism.

·       This is the belief that all men are children of God and do not need a personal salvation from sin. The doctrine of universalism denies many important Bible doctrines, such as man’s lost condition, the necessity of the new birth, the atonement, and the uniqueness of Christ as The Savior.  

a.      This verse does not mean all people will be automatically saved without exception, for certainly the whole world is not going to be saved.

b.     It does means all people without distinction—Jews and Gentiles, rich and poor, religious and pagan.

·       “From this, it should be clear that this verse does not teach universal salvation. Although God desires that all men should be saved, yet not all men will be saved. It was not initially God’s will that the children of Israel should wander for thirty-eight years in the wilderness; yet they did it just the same. He permitted it, but it was not the pathway of blessing which He had planned for them.” ---MacDonald, W.

b.     If God doesn’t want anyone to perish, then why are so many lost? (1Tim. 2:4)

1. God Is Long-Suffering With Lost Sinners, Even Delaying His Judgment That They Might Come To Christ (2 Peter 3:9).

2. But Salvation Depends On A “Knowledge Of The Truth” (1 Tim. 2:4).

·       Not everyone has heard the truth of the Gospel, and

·       Many who have heard have rejected it.

3.     We Cannot Explain The Mystery Of God’s Sovereignty And Man’s Responsibility. 

·       John 6:37, All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.  

·       But realize that both are taught in the Bible and are harmonized in God’s great plan of salvation.

a.      This verse (1Tim. 2:4) sets forth clearly the divine and the human aspects of salvation.

b.     The first half of the verse indicates that man must be saved. The verb here is passive; man cannot save himself but must be saved by God. This is the divine side of salvation.

c.      In order to be saved, man must come unto the knowledge of the truth. God does not save men against their will. He does not populate heaven with rebellious subjects. Man must come to Him who said: “I am the Way, the Truth, and the Life.” This is the human side.

4.     We Do Know That Prayer Is An Important Part Of God’s Program For Reaching A Lost World.

a.      We have the responsibility of praying for lost souls (Rom. 10:1). 

·       Romans 10:1, Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.   

b.     And to Make ourselves available to share the Gospel with others.

 

CONCLUSION:

Men should seek to maintain an atmosphere of holiness and unity in the church (1 Tim. 2:8). 

Is Our ‘Faith’ Creative?

Is Our ‘Faith’ Creative?

Romans 4:17

Theme: God operates in our lives through real faith in Him, but He does not grant us creative or positive confession abilities!

Relevance:  Positive confession is the belief that speaking specific words can force God to grant health or wealth. This is unholy magic, a misleading human invention, and NOT biblical faith rooted in submission to God’s sovereign will. Such ‘creative powers’ do not belong to believers.  

Introduction:

When thinking on Romans 4:17, it is vital we remember God has the utmost power to give life to the dead and treat future or unfulfilled promises as absolute certainties. Clearly God makes dead things alive. He “quickeneth the dead” drawing attention to His power over physically death and His ability to refresh the elderly, “dead” bodies of Abraham and Sarah so they could have a child. Summarily, GOD “calleth those things which be not as though they were” indicating He speaks of future events or unseen realities as if they are already done because He cannot lie and His word never fails. In addition, we must avoid misusing this passage and other similar ones, because it points out that God is faithful. It is NOT a mere human “name-it-and-claim-it” formula where people can speak physical objects or wealth into existence through positive confessions.

Entirely Romans 4:16-21, reads, “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, ¹⁷ (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. ¹⁸ Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. ¹⁹ And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: ²⁰ He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; ²¹ And being fully persuaded that, what he had promised, he was able also to perform.”

Romans 4:16-21, shows God’s promises are received through faith and grace rather than human law or effort, the ultimate example is Abraham’s unwavering trust in God against impossible likelihood. Unfortunately, this passage has been misused to teach ‘believers’ a form of position confession coupled with the use of ‘abracadabra.’ God never intended this passage be used in this way!

Message:

Please fasten onto God’s implication from this important passage:

1. Grace Should be Matched with Certainty (Rom. 4:16). God’s promise depends on real faith so it can rest entirely on God’s unearned favor (grace). Such faith guarantees the promise to all of Abraham’s spiritual descendants—both Jews under the law and Gentiles who share his faith.

Paul pointed to Abraham along with the subject of circumcision to convey the fact that rites of religion cannot make one righteous before God. He does this by carefully noting when and why Abraham was circumcised.   Accordingly, Romans 4:9-10, Abraham received the rite of circumcision some fourteen years after he was justified by faith. Obviously, the rite had nothing to do with his salvation (Gen. 15:6; 17:10).  Paul also showed why Abraham was given the rite of circumcision. It was not to confer righteousness upon him, but to confirm the righteousness he already had.  It was an outward symbol of an inward reality.  Abraham became the father of all who are counted righteous by faith alone regardless of circumcision or not. 

We are afforded a description of two things that faith does for us in relation to God and the biblical definition of faith as found in Hebrews 11.  Faith can bring us into God’s favor and family as taught in Romans 4:16. It is through faith we are linked to the unmerited favor of God. Resultantly all believers, whether Jew or Gentile, are the spiritual children of Abraham and members of the family of God. Faith can also be described as a kind of sixth sense which functions to make tangible and real the unvarnished truths of the unseen world.  The writer of Hebrews defined faith in Hebrews 11:1 saying, “Now faith is the substance of things hoped for, the evidence of things not seen.”  It enables believers to fully recognize and appreciate the blessings of God. 

2. The Power of God is Key to Understanding this Passage (Rom. 4:17): Abraham believed in a God who “quickenedeth the dead” (brings life to the dead) and calls things that do not exist as though they already did. Faith focuses on God’s creative power, not physical limitations. It is imperative we note God never shared this creative power with mere people!

The faith of Abraham was an intelligent faith according to Romans 4:17-18; it was focused on the omnipotence of Almighty God and not on the deadness of his body. Truly it is intelligent to place our faith in a God who can raise the dead and create a mighty universe. Before God gave Abraham the promise “so shall thy seed be” he directed his attention to the stars and thus His vast creative power as strong support to Abraham’s faith.  Beloved, it is simply smart to believe a faithful and powerful God.

• God … gives life to the dead and calls things that are not (lit., “the nonexisting things”) as though they were (lit., “as existing”).
• Identifying God in this way obviously refers to God’s promise in Genesis 17 following the statement quoted above that Abraham and Sarah would have a son of promise when Abraham was 100 and Sarah was 90 (Gen. 17:17, 19; 18:10; 21:5; cf. Rom. 4:19). That he would be the ancestor of many nations seemed impossible in his and Sarah’s childless old age.^[1]
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        3. Hoping Against Hope is a Conscientious Choice to Believe God (Rom. 4:18): Abraham had no natural reason to expect a child, yet he              chose to believe God’s word that his descendants would be as numerous               as the stars.

• Abraham is the father of us all in the sight of Him (God) whom he (Abraham) believed, even God who gives life to the dead and speaks of things that do not yet exist as already existing. To understand this description of God, we have only to look at the verses that follow. God gives life to the dead—that is, to Abraham and Sarah, for although they were not dead physically, they were childless and beyond the age when they could have children (see 4:19). God calls those things which do not yet exist as already existing—that is, a numberless posterity involving many nations (see 4:18).^[2]
• 
  

    4. Facing Reality Without Weakening Stemmed from A Trust in Truth (Rom. 4:19): Abraham did not ignore the facts—he knew his own   body and Sarah’s womb were past the age of childbearing—but he did not let those physical deadness obstacles override his trust in God.

He trusted God’s promise of descendants despite his own advanced age of nearly 100 and the lifelessness of Sarah’s reproductive capacity. He did not weaken in his faith or waver through unbelief though most people would have understood perfectly because he would have been justified in doing so. Instead, he remained fully persuaded, supremely convinced that God had the power to do what He promised! Beloved, it was this very thing that God credited to him as righteousness.

5. Unwavering Conviction Is How Abraham Demonstrated Real Faith (Rom. 4:20-21): He did not stagger or doubt God’s promise through unbelief. Instead, he grew strong in faith, giving glory to God because he was fully persuaded that God had the power to perform what He promised.

Salvation by grace and through faith is to be experienced by us all in the same manner as Abraham. Note at least three aspects covered under this section in Romans 4:23-25. First, salvation by faith is to be experienced by us for the same purpose according to verses 23 and 24. Secondly, it is to be practiced according to the very same process as demonstrated by verse 24b.  Lastly, it is to be practiced on the same principle as stated in verse 25.  Thus, as God counted Abraham as ‘righteous’, he does the same for us who believe.  Like Abraham had to trust God for the impossible regarding children at his old age and despite his dead body, we too must believe an impossibility—the resurrection of Christ. Something many still view as unbelievable and impossible.  Then lastly, salvation is the same in the Old Testament and the New.  It is based on the principle of the saving grace of God made available to us by faith.  In many respects, we enjoy the very same type of salvation as Abraham.

o   The apparent impossibility that the promise would ever be fulfilled didn’t stagger him. God had said it; Abraham believed it; that settled it. As far as the patriarch was concerned there was only one impossibility, and that was for God to lie. Abraham’s faith was strong and vibrant. He gave glory to God, honoring Him as the One who could be depended on to fulfill His promise in defiance of all the laws of chance or probability.

o   4:21 Abraham did not know how God would fulfill His word, but that was incidental. He knew God and had every confidence that God was fully able to do what He had promised. In one way it was wonderful faith, but in another way it was the most reasonable thing to do, because God’s word is the surest thing in the universe, and for Abraham there was no risk in believing it!^[3]

Conclusion:

After thinking through these observations, we can safely conclude God operates in our lives through real faith in Him. This is the basis of His extraordinary salvation! He is supremely willing and able to still do just this in the life of every repentant sinner! Can He the great Creator-Redeemer work in your experiences? However, God does not grant us creative or positive confession abilities! This passage nor any other teaches this radical idea of ‘speaking something we want badly into existence’.  Putting the title ‘faith’ on such practices or ‘claiming it in Jesus’ name’ does not justify this behavior, it only multiplies the confusion. The entire notation is sensual, ignorant of scripture, carnal, and rooted in works of the flesh! Giving it a spiritual name does not in any dimension sanitize this wrong behavior!

Finally, there are three preliminary remarks concerning the principles of eternal security that account for the disapproval of this teaching to many sincere people.  The first thing to note is there are several warning passages in the Bible which seem to imply losing our salvation in the book of Hebrews. In some cases, these passages address those who only profess to be saved but really are not. Secondly, some believe that the doctrine of eternal security is dangerous because it promotes loose living. However, believers have no license to sin and our union with Christ gives us the power to break away from sinful practices.  The third important observation is the difference between a believer’s standing and state. Our standing is always perfect and static, but our state is always changing and progressive.  These three considerations and brief explanations should subdue any reservations to honestly consider the Bible on eternal security. 

Again, positive confession or speaking specific words like ‘abracadabra’ cannot force God to grant health, wealth or any other desirable! This is a mere human invention and is NOT biblical faith anchored in submission to Almighty God’s sovereign will.

 

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^[1] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 454.

^[2] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1694.

^[3] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1695.

Helmet of Salvation

Helmet of Salvation

Ephesians 6:17, says: “And take the helmet of salvation, and the sword of the Spirit, which is the word of God:”. This is also an important part of the armor of God, emphasizing the spiritual protection of our minds through God-wroth salvation and the thoughtful use of the Bible as a spiritual weapon in battle. 

So, it is necessary to consider the “helmet of salvation” then (Eph. 6:17). The believer’s mind is subject to the attacks of Satan on a regular basis. We can know this because of the way he attacked and defeated Eve at the very beginning of human history (Gen. 3; 2 Cor. 11:1–3). The “helmet of salvation” is crucial to our minds having God’s protective/supervisory management. We really place ourselves at a great disadvantage in this war when we conclude (erroneously) the mind, intellect, is not important. Nothing could be further from the truth! Our God-given intellect really plays a vital role in our growth, service, and victory. When God oversees our minds, Satan may tempt us with false salvation, religious independence, and self-sufficiency, but he cannot lead us astray while wearing this protective head gear from the Lord.

The Christian who studies his Bible and learns the meaning of Bible doctrines is not going to be led astray too easily. We need to be “taught by Him as the truth is in Jesus” (Eph. 4:21). We are to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). Wherever Paul ministered, he taught the new converts the truths of the Word of God, and this helmet protected them from Satan’s lies.^[1]

Thinking through this a bit we know a helmet was a soldier's most costly and ornate piece of armor. It was designed to protect the entire head. Dear child of God, the mind is where most of our battles are won or lost. In fact, this war largely rages in our minds, thoughts, perceptions, conceptions, and cogitation! Ultimately decisions about our behaviors are made in the head!

Again, a soldier’s most vulnerable body part is his head. We literally “decide” if we will obey or disobey in the mind. With God’s helmet to protect us, we are delivered from such temptations as we choose with our minds to be obedient to God’s will. Our salvation, deliverance through the blood of Christ, is what gives us the potential to say yes to God and no to Satan’s temptations to sin. In so doing, we are saved in that battle or episode, from those actions and consequences of sin.

Beloved, always bear the following facts in mind as you engage the enemy using the “helmet of salvation”:

• Your mind and thoughts are protected by faith in God’s armor
• You can be absolutely assurance of salvation through belief in Jesus Christ alone
• You must remain steadfast against all doubts and temptations from the enemy
• You forever have the hope of eternal life promised by the very Word of God
• You are prepared, spiritual readiness and defense in spiritual warfare, by God’s wise provision of the whole armor

“Salvation” is a protection that comes only from the Lord. We cannot ‘put it on;’ God puts salvation on us when we exercise faith in Christ’s death, burial, and resurrection (1 Cor. 15:1-4). However, we do need to dawn this “helmet of salvation” every day: and that is the helmet of the hope of salvation. 

In other words, Satan likes to plague us with doubts about our salvation, inject worldly ideas (Rom. 12:1-2), and have us focus (concentrate or highlight) on the minute (flaws, failures, or sins) instead of eternity. God’s “helmet of salvation” protects us from that. The helmet’s purpose is to assure us of final and eternal salvation—this is real protection. It helps us when we enter the battlefield of the mind, where Satan can dish out severe, sometimes deadly blows. 

The helmet God provides is salvation (Isa. 59:17). No matter how hot the battle, the Christian is not daunted, since he knows that ultimate victory is sure. Assurance of eventual deliverance preserves him from retreat or surrender. “If God is for us, who can be against us?” (Rom. 8:31).^[2]

So, then take this vital piece of God provided armor also! The Greek word “take” is an imperative, rather than another participle. This parallels the imperative “stand” in verse 14.^[3]

So, it is imperative (our obligation or our God-given command) that we “take” it, “take” it, “take” the “helmet of salvation”! Beloved, you have the spiritual protection of your mind through God-wroth salvation and the thoughtful use of the Bible as a spiritual weapon in every one of your mind-battles with Satan. 

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^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 58–59.

^[2] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1952.

^[3] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 644.

An Influence or A Person?

An Influence or A Person?

 

An age-old debate continues still about the personality of the Holy Spirit. Many feel He is more of a force than a person. Of course, the Bible will be regarded as the written standard for faith and practice. As in all matters, we will strive to agree with the Scripture’s teachings. Agreeing with God’s conclusions involves accepting the Bible as the authoritative Word of God, holding it in the highest regard concerning our confidence and observations. These ideas are greater than mere debates but intended to move us from simply studying the Word to allowing it to transform our lives, incentivizing gaining wisdom and discernment based on the Word for daily decisions. Ultimately, agreeing with the Bible involves trusting divine authority—God’s statements—on matters of life and salvation. 

There are several reasons why there is a tendency to view the Spirit of God as a force, or an influence, or even an emanation. This subject requires closer attention to the details God afford us in the Word. To start with His work seems to be impersonal; that is, it appears to be somewhat mystical and secretive like a force.  He produces grace, fruit, affords gifts, and other worldly powers to believers, which are shadowed in a bit of non-specificity and intrigue. Yet theological and biblical perspectives define the Spirit as a distinct, personal being—the third person of the Trinity.

Accordingly, His vary names and titles tend to produce the idea that He is not a Person.  For example, the word “Spirit” means breath or wind or power and thus people conclude in error that the Spirit is merely an influence rather than a person.  Also, the symbols used in reference to the Spirit seem to encourage us to think of Him as an ordinary influence.  When we ponder on the dove (Matt. 3:16), water (John 7:38, 39), oil (1Sam 16:13) and breath (Job 33:4; John 20:22) imageries, we can undoubtedly see all of these employed in Scripture to symbolize—represent or imply—the personage of the Holy Spirit. Such symbols like wind, fire, or doves are basically poetic descriptions, not literal depictions of the Spirit’s essence or principle being, which is that of a divine person of the Triune Godhead. We use symbolic language (sometimes colloquial or conversational) all the time to convey our meaning and to stress ordinary matters.

Another reason is the fact that the personality of the Holy Spirit is often missing in the opening acknowledgements in the New Testament epistles.  The Father and the Son may be mentioned together (Rom.1:7; 1 Cor. 1:1, 4; 2 Cor. 1:1-3; Gal. 1:1-3; Eph. 1:1-3; Phil. 1:2, 6; Col. 1:1-3), but nothing is said of the Spirit in these instances. Then truthfully the word ‘Spirit’ in the Greek language is a neuter word, therefore we tend to think of His work or personality as detached and in a neutral sense. Nonetheless, despite these rather shallow analyses, the Scriptures even more clearly and predominantly state in many places that the Holy Spirit acts and reacts with authentic personality. Several examples will follow.

The Spirit’s unmistakable association with the Father and the Son intensely signifies His personality. This can be witnessed in the baptismal formula (Matt. 28:19), and in the apostolic benediction (2Cor. 13:14). Furthermore, the Spirit’s identification with believers reveals His personality qualities. He renders decisions and reasons much like a human being would (Acts 15:28), thereby revealing personality like any other person. The Spirit furthermore has several features of obvious personality ascribed to Him in the Scriptures. For instance, He has a will (1Cor. 12:11), he has a mind (Rom 8:27), he has emotions and can be grieved (Eph. 4:30) and is capable of love, joy and peace and producing these qualities in believers (Gal. 5:22-23; Rom 5:5). Yes, these are fundamental features—unmistakable evidence—of personhood. Although some folks emphasize the Holy Spirit far less or interpret Him simply as God’s active power rather than a distinct person, believers correctly regard the Father, Son, and Spirit as united in purpose.

Another closely related reason for insisting on the personality of the Holy Spirit is that He exercises the actions of a person. He searches (1Cor. 2:10), He speaks (Rev. 2:7), He makes intercessions for believers (Rom 8:26), He bears testimony (John 15:26), and He forbids or would not permit Paul’s team to evangelize in parts of Western Eurasia (Acts 16:6-7). All these activities unmistakably reveal His personal qualities. While metaphors like wind or fire may suggest an abstract power, the deeper truth is the Spirit behaves personally, directly, and individually through teaching, comforting, directing, and interceding.

Another reason relates to His office as the Comforter, which requires personality to fulfill (John 14:16). He is the believer’s Advocate, and He takes the place of or represents the Lord Jesus in the believer’s experiences (John 16:7). He conducts Himself precisely as the Lord Jesus would were He literally physically among us. There would be no difference! “Another Comforter” (Jn. 14:16) refers to the Holy Spirit who is like the Lord Jesus… ‘another of the very same kind.’ You see the promise of "another Comforter" signifies that Jesus Himself was the first, the original Comforter. And truly Jesus had been their defender, encourager, He had stood by the disciples teaching and enlightening them. Now the Spirit has taken up this role on the Lord’s behalf! We will have such divine accompaniment, resources, and energy as we endeavor for God’s glory.

 Yes, the Holy Spirit acts as the personal representative of Jesus Christ, continuing His work on earth accordingly. After Christ’s ascension, the Spirit is sent to dwell within believers, providing guidance, truth, and empowerment, often described as the “Spirit of Christ” (Romans 8:9) or the Comforter (John 14:26). Jesus described the Holy Spirit as the “Comforter” or Advocate (Jn. 14:16-18, 26)—legal intercessor or defender—one called alongside to help, acting as a legal counselor, comforter, helper, and legal defender for us believers. The Holy Spirit would come in Jesus’ name to teach and remind believers of his teachings, effectively taking his place as the active guide for disciples. The Holy Spirit, therefore, does not act independently or separately, but as the active, present reality of Christ within the early churches and individual believers.

An additional reason pointing to the Spirit’s personality is the fact that He is susceptible to being treated like a person. He responds in a manner consistent with personhood. He can be lied to (Acts 5:3), he can be blasphemed (Matt. 12:31-32), even insulted (Heb. 10:29), and he can be grieved (Eph. 4:30). Again, the Holy Spirit possesses attributes of personality, including intellect, will, and emotions just like any other person. These actions are only possible toward a person.

The Scriptures tell us two great things, first that there is only one God. We must always assert this truth. But the Scriptures equally teach that there are three Persons in that Godhead, the Father, the Son, and the Holy Spirit. The Holy Spirit is traditionally recognized as the third Person of the Trinity or Godhead, coequal and coeternal with God the Father and God the Son. He is understood as a divine, personal being—not just a force—possessing attributes of God, such as all knowledge, ubiquity (present everywhere at the same time—deeply universal), and has all authority, power, dominion and province (Gen. 1:2; Ps. 139:7-10; Acts 5:3-4; Rom. 8:11; 1 Cor. 2:10-11; 2 Cor. 3:17-18; Heb. 9:14). While distinct in role, the Spirit shares the same divine nature and essence with the Father and Son. Scripture portrays the Spirit as present at Jesus’ baptism and mentions Him alongside the Father and Son in the baptismal blueprint in Matthew 28:19. Thus, God the Father is fully God, so is God the Son and God the Holy Spirit is completely Deity. One essence but three distinct personalities.

We as Western believers claim the Spirit proceeds from the Son as well as the Father because the facts of the Bible about the Trinity and the Spirit lead to this conclusion. In addition, the Spirit is referred to as the “Spirit of Christ” and the “Spirit of the Son” pointing to a relationship in which the Spirit proceeds from the Son as well as the Father.  In John 15:26, the Lord Jesus make this statement, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me”.  In this verse the relationship between the Son and the Spirit mirrors that of the Father and the Spirit—the Spirit was sent by the Son.  Again, consider the fact that Christ promised He would send the Comforter in John 16:7, and taught the Spirit would come from the Father also in John 14:16-17, 26.

This is a kind of subordination within the Godhead; the division of the work between the three personalities. This is a hierarchy where the Son and Spirit relate to the Father through submission and mission. It is supremely functional, voluntary, and salvific (Jn. 14:26; 15:26; Gal 4:6). The Son says that He has come to glorify the Father, and the Spirit’s work is to glorify the Son. Each one reflects the glory of the other. Thus, we investigate the mystery of this amazing doctrine of the Trinity: “He shall glorify me: for he shall receive of mine and shall shew it unto you.” (John 16:14).  This is to me one of the most amazing and remarkable things about the biblical doctrine of the Holy Spirit. The Holy Spirit seems to hide, mask, or conceal Himself to reveal or show the glory of Christ to us. He is always placing the focus on the Lord Jesus! The Son voluntarily submitted his will, taking a subordinate role to accomplish salvation, and eventually subjected himself to fulfill the Father’s purpose. This is why I profoundly believe a solid test as to whether we are subject to the Spirit’s influence is to ask ourselves, what do we think of Jesus, and what do we know about, the Son.