The Way COVER
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THE WAY


A Closer Look At Things
Related To Salvation


SECOND EDITION


By
William Furioso




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Copyright



At Christ’s Table Ministries
www.AtChristsTable.org
© 2020-2023
ACT publications

William Furioso

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Paul Rapoza



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Contents

This book is a compilation of the following messages by the author. The footnote links in the text can be accessed by clicking or touching the link in the text which will bring up the footnote. The user can return (if necessary on some devices) by clicking on the footnote number ie, [←1] (or "X" if available) which will return you back to the location in the text.

TITLE PAGE (Adjust Font Size)

COPYRIGHT

PROLOGUE
Introduction: The Drawing of the Holy Spirit

INTRODUCTION
Introduction to The Way

PART 1
The Way: Repentance

PART 2
The Way: The Meaning Of Baptism

PART 3
The Way: Receiving The Gift Of The Holy Spirit

PART 4
The Way: Apostolic Teaching

PART 5
The Way: Breaking Of Bread

POSTSCRIPT
You Must Be Born Again

ABOUT US




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PROLOGUE

The Drawing Of
The Holy Spirit

AN INTRODUCTION
TO "THE DRAWING"1

The subject matter of this message concerns the influence of the Holy Spirit on the human soul during the conversion-regeneration process. By this term, “conversion-regeneration process”, I mean specifically the process of coming to “repentance” and “faith” in Christ, which would be followed by baptism and receiving the gift of the Holy Spirit. The process being discussed in this message concerns that work of the Holy Spirit upon the human soul prior to someone actually receiving the gift of the Holy Spirit.

Actually, there are different schools of thought regarding this process. While it is not within the scope of this message to present, criticize and defend the various theological arguments, at the risk of oversimplifying, I’ll try to encapsulate the major views.

The Calvinist perspective would see this conversion-regeneration process starting only after the receiving of the gift of the Holy Spirit. Because this view is not open to the idea of interplay between the human will and the sovereignty of God before regeneration, this view would see repentance and faith as part and parcel with regeneration, or at least being activated only after regeneration.

The view I presently hold would be of a more Arminian perspective. This view sees the Holy Spirit being at work upon the human will even prior to the receiving of the gift of the Holy Spirit. This view is open to what might be termed an “external” interplay between the Holy Spirit and the human will even prior to a reception of the Holy Spirit “inwardly”. This activity of the Holy Spirit convicts, convinces, and draws the soul to repentance and faith, which, in this view, must precede regeneration and receiving the gift of the Holy Spirit.2

Where the two views agree is that this process of conversion-regeneration is indeed the work of the Holy Spirit and not human effort.

This summary I’ve just presented is an exceedingly simplistic representation of exceedingly complex and profound spiritual realities. I strongly recommend a thorough investigation into these essential doctrines of Biblical Christianity.3

So, to be clear, this message will be discussing specifically the activity of the Holy Spirit upon the human soul bringing someone to the point of repentance and faith prior to regeneration and receiving the gift of the Holy Spirit.

Firstly, I’d like to define the terms “repentance” and “faith” - two essential aspects of the conversion-regeneration process. The Greek word translated “repentance” in the New Testament is metanoia – meta, meaning “change”, plus nous, fundamentally meaning, “perception”, and by extension, “heart” or “mind”. So, “repentance” means a change of perception, which results in a change of heart and mind, being evidenced by a changed lifestyle. And the Greek word translated “faith” in the New Testament is pistis, which means “belief”, specifically, “trust” and “dependence”. The object of Biblical faith is Christ, so “faith” is best understood as an exercise of dependence upon Christ, a leaning upon the completed work of Christ, as well as, the living Spirit of Christ.

In this discussion of the conversion-regeneration process, there are some things which we must keep in mind: Firstly, it is, in fact, a process. Secondly, that this is a supernatural process – a miraculous work of the Holy Spirit. This process is a very personal interplay between the Creator and each individual whom He has created. It seems to me that God the Father desires to bring each of His billions of children into an individual, personal encounter with Himself. Therefore with each individual, this process of conversion leading to regeneration will be both sovereign and unique.

If we are aware of HOW the Holy Spirit works in this conversion-regeneration process, we can better understand and co-operate with the Holy Spirit in His workings. I don’t pretend to know or understand everything about this sovereign miracle. There is more to the mystery than I am able to expound upon. But from the Scriptures we know that, in this conversion-regeneration process, the Holy Spirit will work in some or all of the following ways in a person’s life:

DRAWING WITH LOVING-KINDNESS

Jeremiah 31:3 reads: “The Lord appeared to him from afar, saying, ‘I have loved you with an everlasting love; therefore I have drawn you with loving-kindness.”4 The literal translation says, “The Lord appeared to me from afar…” In other words, a man may be far away from God, but God can still reveal Himself to the man. Here the Lord says: “I have always been loving you.” This is something we realize only after we come to the Lord: We realize that He was always there – even when we made our bed in the pit of hell – He was always there loving us and bringing us to regeneration. The Lord goes on to say: “I have DRAWN you with loving kindness.” The Lord said something similar in Hosea 11:4: “I led them with cords of a man, with bonds of love, and I became to them as one who lifts the yoke from their jaws; and I bent down and fed them.” Where the NASB says “I led them …”, the NKJV says “I drew them …” The Hebrew word used is mashak which actually means to draw along or to draw out, as in a patient process. The verse says: “I drew them with cords of a man” or “with human cords”, that is, in a human way, namely in a way which we can relate to on a human level – appealing to our mind or our emotions. The Holy Spirit draws us in a way which we can understand even if our spirit being is not yet regenerated – that is, even if we are not yet “born of the spirit”, “born of God”, “born from above”, “born again”.5

As I studied this subject, I began to see that this is the “operating principle” of the Holy Spirit when bringing us along in the process of conversion-regeneration. He deals with us on the human level – in ways that we can understand – appealing to the mind and emotions. Throughout this message, I will refer to this concept as the “human principle”.

“I have drawn you with loving-kindness”.6 The Hebrew word checed means kindness in the form of favor and good deeds i.e. blessings – The goodness and kindness of God draws us.

The apostle Paul asked those in the church in Rome: “Do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?”7 We come to appreciate “the riches of His kindness, tolerance and patience”, because we come to realize that it is “the kindness of God (that) leads (us) to repentance.”

DRAWING WITH TEACHING, HEARING AND LEARNING

The Scriptures also show us that the Holy Spirit draws us with teaching, as we hear and learn. In John’s gospel, Jesus is quoted as saying: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. It is written in the prophets, ‘And they shall all be taught of God.’ Everyone who has heard and learned from the Father, comes to Me.”8 The Greek word translated “draws” is helkuo. It means pulling in, but not violently dragging.9 The Father “draws” him HOW? Look at the verbs in this passage regarding the one coming to Jesus: by being taught; by hearing; by learning.

Firstly, let’s look at the idea of being “taught of God”. The Greek word, theodidaktos, is a combination of two words - theo, meaning “God”, and didaktos, meaning “taught” – that is: “God-taught”. Jesus was actually making a reference to something spoken by the prophet Isaiah: “ All your sons will be taught of the Lord; and the well-being of your sons will be great.”10

Now before we are substantially converted, we probably won’t often be found sitting humbly at the Lord’s feet to receive instruction and obediently taking notes. The psalmist David said that before he surrendered to the Lord, in a sense, he was like an animal. He said of himself: “Then I was foolish and ignorant; I was like an animal with You.”11 The phrase “taught of the Lord” might better be understood as “trained by the Lord” - the way one would train an animal to do something. The Hebrew word which was translated “taught” is limmud. Its root word is lamad which means to goad with a rod or to push with a stick. In this the Holy Spirit uses the “human principle”. For example: The Holy Spirit allows events or circumstances in our life which get our attention, and start us thinking about God and issues concerning salvation.

Next, let’s consider the idea of our “hearing” the Lord.12 Instead of “hearing”, the New International Version uses the word “listening” to translate the Greek word akouo. Again, before we are substantially converted, we probably won’t often be like Lazarus’ sister, Mary, “who sat at Jesus’ feet and heard (or listened to) His word”.13 Again, in this the Holy Spirit uses the “human principle”. For example, He will allow events or circumstances in our lives which get our attention, and cause us to begin to think: “Maybe God is trying to tell me something!”

And now, let’s consider the idea of “learning” from the Lord. The prophet Isaiah describes the condition of the unregenerate soul to which the Holy Spirit is ministering: “He said, Go, and tell this people: ‘Keep on listening, but do not perceive; keep on looking, but do not understand.’ Render the hearts of this people insensitive, their ears dull, and their eyes dim, otherwise they might see with their eyes, hear with their ears, understand with their hearts, and return and be healed.”14 You see, people who are not yet regenerated have a problem with regards to not being able to “hear”, “learn” and be “taught” by God. But this is not an intellectual problem. We don’t have a problem understanding the things of God because we lack intelligence. For years we might continue to hear the word of God, but not understand it – not because there is something wrong with our hearing or our mind – but because there is something wrong with our heart. Our problem with understanding God is a heart problem. God tells us in this passage that it is with the heart that we understand. This is why repentance and rebirth is absolutely necessary – we need a change of heart16

Again, in this process towards being “born of the spirit”, “born of God”, “born from above”, “born again”17, the Holy Spirit uses the “human principle” to bring the needed heart-change and “understanding”. The Greek word John uses in his gospel regarding “learning from the Father”18 is manthano, which means “understanding”. In drawing those who are not yet regenerated, The Holy Spirit begins to “open the eyes of the understanding” as Paul prayed for the church in Ephesus.19 This is a preparation for repentance: a preparation for a change of perception, and a turning of the heart and mind towards God.

CONVINCING & CONVICTING

The Scriptures also speak to us about the Holy Spirit’s convincing and convicting influence on the human soul during the conversion-regeneration process. This is one of the things which Jesus said about the Holy Spirit:

“And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged.”20 The Greek word translated “convict” is elegcho, which can also be translated “convince”. So, Jesus said the Holy Spirit will “convince” or “convict” us about “sin, righteousness and judgment” - not just convicting us of being sinful, unrighteous and worthy of judgment; but also convincing us of the true nature of sin, righteousness and judgment.

Jesus tells us that the nature of sin is to “not believe in Him”. The Greek word translated “believe” is pistis – it means much more than what we usually mean by “believing”. It actually means to depend upon – to lean upon. The nature of sin is to take the approach of living life without depending upon and leaning upon Jesus. This is what happened at the Fall – humanity began living independently of God, and the result was that “the creation was subjected to futility”.21 In this process of the Holy Spirit drawing us to the Father He deals with us in such a way that we come to the place of “losing faith” in our selves and in others. We do not really come to the place of depending upon and leaning upon Jesus until we come to the place of saying with Solomon: “Vanity of vanities! All is vanity.”22 We do not really come to the place of depending upon and leaning upon Jesus until we come to the place of saying with David: “Behold, You have made my days as handbreadths, and my lifetime as nothing in Your sight; surely every man at his best is a mere breath. Surely every man walks about as a phantom; surely they make an uproar for nothing; he amasses riches and does not know who will gather them….23 Men of low degree are only vanity and men of rank are a lie; in the balances they go up; they are together lighter than breath.”24

Jesus informs us of the true nature of “righteousness” with these somewhat cryptic words: “I go to the Father and you no longer see Me.” This is a righteousness which requires faith in Him Who is not seen. Jesus is referring to the “righteousness of God” – a righteousness which is achievable only through faith in the resurrection of Christ and living by depending upon and leaning upon the resurrection life of Christ.25 But we do not really come to the place of depending upon and leaning upon Jesus for the righteousness of God until we come to the place of agreeing with what Isaiah said: “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away.”26 In this process of the Holy Spirit drawing us to the Father He deals with us in such a way that we come to the place of “losing faith” in our own righteousness, which we come to see as “filthy garments” and begin to see our need for a Savior and Redeemer.

Jesus also informs us of the true nature of judgment – the fact that the “ruler of this world has been judged.” In this process of the Holy Spirit drawing us to the Father He deals with us in such a way that we come to the place of realizing that Satan is real, and that he is a “thief (who) comes to steal, kill and destroy”.27 Our eyes become opened to the fact that we have been “lying under the sway of the Wicked One”28 – that is, we come to realize that we have been living like zombies – walking around under the trance of Satan,29 and that if we continue to, we will judged – condemned30 - along with him.

THE MINISTRY OF THE WORD
– READ, PREACHED OR TAUGHT

The Holy Spirit influences the human soul during the conversion-regeneration process through the ministry of the word of God – be it through reading, preaching or teaching.

“Is not My word like fire?” declares the Lord, “and like a hammer which shatters a rock?”31

Everyone, consciously or unconsciously holds some belief system or worldview. When the Word of God comes into our lives, it begins a process of “deconstruction” – a “burning up” or “breaking down” - of the person’s belief system or worldview that is at variance with Divine realities. The word of God carries out a process of “Divine Rectification”, which is pictured by the prophet, Isaiah with these words to the people called by God:

“Comfort, O comfort My people,” says your God. Speak kindly to Jerusalem; and call out to her, that her warfare has ended, that her iniquity has been removed, that she has received of the Lord’s hand double for all her sins.”32

This is a process of grace – it does not destroy the person – only the false belief system or worldview.

“A voice is calling, ‘Clear the way for the Lord in the wilderness.’”33 “A voice is calling … in the wilderness.”

After we are regenerated, we recognize the simplicity and familiarity of the gospel message; but before regeneration, there is a strangeness or foreignness to the Word of God.

“Make smooth in the desert a highway for our God. Let every valley be lifted up, and every mountain and hill be made low; and let the rough ground become a plain, and the rugged terrain a broad valley.”34

“Valleys being lifted up” and “mountains being made low”! We must realize that this season of “deconstruction” of the one’s worldview can be a very traumatic and revolutionary time of turmoil in one’s life. It is at this time that we begin to see the Lord – and our sin. When we see spiritually, we can feel like Isaiah did when he saw the Lord and said; “Woe is me. I am undone.”35 This season of “deconstruction” can be very distressing to the soul. We should never try to play the role of the Holy Spirit – that is, to force the “burning up” and “breaking down” in someone’s life - leave this to the Holy Spirit. We should just observe and support the working of the Holy Spirit.

“Then the glory of the Lord will be revealed, and all flesh will see it together; for the mouth of the Lord has spoken. A voice says, ‘Call out.’ Then he answered, ‘What shall I call out?’ ‘All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, when the breath of the Lord blows upon it; surely the people are grass. The grass withers, the flower fades, but the word of our God stands forever.”36

When we begin to get a glimpse of the glory of the Lord”, we also begin to realize that we are like “all flesh” – i.e. we see the human condition for what it really is – fallen, even at its best - “withered and “faded” by comparison. So, this supernatural, sovereign process of “deconstruction” takes place in the soul, “because the breath of the Lord blows upon it” – that is, the Word of God brings this Divine Rectification to our perception.

“The Word of God” – the writer to the Hebrews defined it this way: “The word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.”37

The Greek word for “word” here is rhema – referring specifically to the spoken word – the word that God speaks. God speaks to the heart of a person. This speaking can take place through reading the Scriptures, or hearing preaching, or teaching, or a Christian’s testimony, or a Christian song, etc. The Word that God speaks in this way is “living and active” - it can produce supernatural effects on our soul and spirit. Through the prophet, Isaiah, the Lord declared: “So is My word which goes out from My mouth; it will not return to me empty, but will accomplish what I desire and will achieve the purpose for which I sent it.”38

When a person begins to “hear” from God in this way for the first time, he experiences the reality of God, and comes to understand that there are significant differences between his human self and God. The word that God speaks to you makes a distinction between what is of the human soul and what is of the Spirit of God. The word that God speaks tells you: “My thoughts are not your thoughts, neither are your ways My ways…My ways are higher than your ways and My thoughts (are higher) than your thoughts…”39 The word that God speaks to you exposes, “judges” and convicts the you of the sinful thoughts and attitudes in your heart. This is the beginning of the supernatural gift and work of REPENTANCE.

The apostle Paul wrote: “Faith comes from hearing the message, and the message is heard through the word of Christ.”40 When the spirit of God speaks the message of Christ to you, that message is accompanied by the gift of FAITH required to believe the message.

The apostle Peter wrote: “For you have been BORN AGAIN, not of perishable seed, but of imperishable, through the living and enduring word of God.”41 The word that God speaks is a seed - A LIFE-GIVING SEED – which germinates within the spirit of an unregenerate person, infuses the life of The Eternal One, and brings forth a new creation created in the image of God. This is called “regeneration” – the Biblical understanding of what it means to be “born again”.

As I said at the beginning, this conversion-regeneration process is, in fact, a process - a miraculous work of the Holy Spirit. This process is a very personal interplay between the Creator and each individual whom He has created. Therefore with each individual, this process of conversion leading to regeneration will be both sovereign and unique.

Yet, if we are aware of how the Holy Spirit works in this conversion-regeneration process, we can better understand and co-operate with the Holy Spirit in His workings. I believe that the Scriptures have given us invaluable insights in this uniquely beautiful process and interplay between the Heavenly Father and each of His children.




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INTRODUCTION

Introduction to "The Way" 12

ACTS 2:37-47

37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"

38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

39For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."

40And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."

41Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.

42And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and in prayers.

43Then fear came upon every soul, and many wonders and signs were done through the apostles.

44Now all who believed were together, and had all things in common,

45and sold their possessions and goods, and divided them among all, as anyone had need.

46So, continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,

47praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.

This scripture passage is the conclusion of the sermon, which the apostle Peter preached in Jerusalem on the Day of Pentecost – the day, which is commonly, held to be the birthday of the Christian Church. At that time, Christianity and its adherents – the Church - was known simply as “The Way”1. Jesus had declared Himself to be “The Way, The Truth and The Life”.2 Through His death and resurrection, He opened up “a new and living way”3 for those who trust and follow Him. And “He left us an example that we should follow in His steps”4 as we walk with Him on this Way of Life. The Christianity Jesus founded is a way of living. It’s The Way of Life.

We see this Way of Life recorded in this passage in the Book of The Acts of the Apostles. This Way of Life was established by the Holy Spirit in the early Church for the Church. Acts 2, verse 37 reads:

“Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"5

In verses 38 through 40, it tells us that what the Holy Spirit had the early church to do was:

In verses 42, the passage also tells us that under the influence of the Holy Spirit, they continued steadfastly in the:

This book will cover each of the 5 above themes and more to attempt to impart understanding to those desiring to go "deeper" into the subject.

The majority view of Bible scholars (to which I concur) is that the Book of the Acts of the Apostles is to be interpreted as being historically “descriptive”, rather than “prescriptive” for the whole of the Church Age.6 There is also a commonly-held hermeneutic principle regarding the necessity of discerning the author’s intention in the writing of a particular scripture passage. I understand Luke to be describing what was prescribed – i.e. commanded – by the Holy Spirit through the apostle Peter – namely, “repent, be baptized, and receive the gift of the Holy Spirit”.

In a manner of speaking, we could say that which describes Christ Himself is “prescriptive” for the New Covenant, because Christ – in, by, and through “the law of Christ” or “the law of the Spirit of life in Christ Jesus” - is the Canon7 for the New Covenant, rather than “the letter”. Christ is the Pattern Son8.

In a marvelous way, God saw to it that Jesus of Nazareth would establish repentance, baptism and the receiving of the Holy Spirit as “the law of the Spirit of life in Christ Jesus”, when He “fulfilled all righteousness” with John the Baptist at the Jordan River9: Jesus submitted to John’s “baptism of repentance”10, and the Holy Spirit came upon Him11. Thus, The Way of Life for us is through repentance, baptism and receiving the gift of the Holy Spirit and continuing steadfastly with others in the apostles' teaching and the breaking of bread.




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PART 1

Repentance

AN INTRODUCTION TO REPENTANCE

ACTS 2:37-38
(ACTS 2:37-47)

37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"

38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

From the above, we see that one aspect of The Way is to “repent”. “Repentance” is the title of this message. I have other messages and booklets on various aspects of The Way of Life.12 In this particular message I will focus on what it means to Repent.

It is written in the gospel of Matthew that John the Baptist came preaching: “Repent, for the kingdom of heaven is at hand.”13 And, if you turn the page in the same gospel, you can read that after Jesus was baptized by John in the river Jordan, and subsequently led into the wilderness by the Spirit to be tempted by the devil, he too began to preach saying: “Repent for the kingdom of heaven is at hand.”14 “Repent” – This was Jesus’ and John’s opening statement - their “trumpet call” concerning the kingdom of heaven. This says to me that this concept of repentance is an important aspect of the kingdom of heaven.

It was the same with the Christ’s apostles: At the end of the apostle Peter’s sermon on the day of Pentecost, the Book of Acts tells us that people were “pierced to the heart”, and asked Peter and the rest of the apostles what they must do to be saved. Peter’s opening statement, giving the first step in the salvation process, was: “Repent”.15 We see the same thing with another apostle who began preaching the gospel of Christ a little later – the apostle Paul. And I have chosen something Paul said about repentance as our foundational text in this message, because I believe this particular passage has a lot to offer with regards to communicating the essence of this all important concept of repentance. That passage is Acts chapter 26, verses 18-20.

26:18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.'

26:19 "So, King Agrippa, I did not prove disobedient to the heavenly vision,

26:20 but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance.

THE CONTEXT

As a consequence of preaching the gospel, Paul had been brought before the Sanhedrin, the governors Felix and Festus, and then before King Agrippa. In Paul’s defense before king Agrippa, he gave the testimony of his conversion to Christ on the road to Damascus; and in the specific verses we have cited here, Paul is speaking of the Lord’s call on his life to preach the gospel.

The subject matter is “repentance”, because preaching repentance is part and parcel of preaching the gospel. Luke, who recorded the Books of Acts, also wrote in his gospel that Jesus commissioned His apostles saying: “that repentance for the forgiveness of sins should be proclaimed in His name….”16 “Repentance” is, in fact, a pre-requisite to receiving the benefits of the gospel. We must acknowledge the reality of our sin before we can receive the forgiveness of sin. As I have heard it said: “You must acknowledge the ‘bad news’ before you can appreciate the ‘good news’.” And the “bad news”, as it were, is that because “all have sinned and fall short of the glory of God”17, we all need to repent. But, what does it mean to “repent”?

REPENTANCE: A GODLY SORROW

Possibly, you already have an understanding of “repentance” as a “godly sorrow”. This is not really wrong; but more accurately, the Scriptures tells us that “a godly sorrow produces repentance”.18 This is the conviction of the Spirit of God - convincing us of our sin, and God’s righteousness and judgment.19 Such working of the Holy Spirit brings us to the place of being open and able to change our perceptions of things – being open and able to allow the Spirit of Truth to give us understanding of the things of God. So, “godly sorrow” certainly is a part of repentance; but I also want us to see the heart of repentance.

REPENTANCE:
A CHANGE IN BEHAVIOR AND LIFESTYLE

Possibly, you already have an understanding of “repentance” as a change of behavior for the good – changing from a sinful lifestyle to a godly lifestyle. Again, this is not wrong – this is part of “repentance” – maybe the second part, as it were – what the Scriptures call the “fruits of repentance”20 – a phrase I’ll mention again later. But indeed, when there is a genuine inward change of repentance, there naturally follow visible outward changes in our behavior and lifestyle. This too is certainly part of repentance; but I also want us to see the heart of repentance.

THE ESSENTIAL MEANING OF REPENTANCE:
A CHANGE OF MIND / PERCEPTION / UNDERSTANDING

The passage of Scripture with which we are dealing begins by saying that The Lord sent Paul to the Gentiles “to open their eyes”. Let’s meditate for a moment on that phrase – “to open their eyes”. We are familiar with phrases of similar meaning: “to see the light”, “to be enlightened”, etc. The meaning is to somehow come to an understanding of something. I believe that this is the essential meaning of the term “repentance” as it is used in the New Testament. The Greek word translated “repent” is: metanoeo – a combination of two words - meta meaning “change”, and noeo, meaning “mind”, or “perception” or “understanding”.21 “Repentance” is coming to a change of mind - a change in our perception and understanding of God, ourselves and life. Let’s listen carefully to Paul’s words to another group of non-believers of the Areopagus in Athens: He said: (Acts 17:30)

"Therefore, having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent….”22

There is a connection to be made between “ignorance” and “repentance”. If you notice, Paul is tactfully telling the philosophers on Mars Hill that they were “ignorant” of the things of God, and that God was now calling for them to change their perception and gain understanding of the things of God – that is, He was calling them to “repent”.

But I don’t want to give you the impression that this enlightened understanding which comes with repentance is only for philosopher types. No, this essential meaning of the term “repentance” is also clearly seen in the words of the apostle Peter which he spoke to common people at Solomon’s Porch after the healing of a lame man at the gate of the temple in Jerusalem: Acts 3:17-19 reads:

3:17 "And now, brethren, I know that you acted in ignorance, just as your rulers did also.

3:18 "But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled.

3:19 "Therefore, repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord.”

Again, we see an ignorance of the things of God, and a preaching of the truth of Christ that calls for, and has the power to effect, a change of perception which gives a new understanding of the things of God. Repentance is, in fact, a change of perception that enables us to see things from God’s point of view. Yes, the Spirit of Truth23 working in and through the word of truth24 has the power to change and enlighten our hearts and minds25 to see Him, to see ourselves, to see everything in life from His point of view – to see things as they really are – in truth and in reality. This is the heart of repentance – seeing from God’s point of view. Listen to the beginning of Paul’s wonderful prayer for the Church in his letter to the Colossians – I quote here from a New Testament translation by a man named J.B. Phillips:

“We are asking God that you may see things, as it were, from His point of view by being given spiritual insight and understanding.”26 Seeing from God’s point of view – this is the heart of repentance.

As I said earlier, when this inward change is genuine, there are manifested visible outward changes in our behavior and lifestyle – the Scripture refers to these as “fruits of repentance”.27 When John the Baptist came preaching repentance, he demanded that the Pharisees and Sadducees “bear fruit in keeping with repentance”.28 What are these “fruits of repentance”?

THE FRUITS OF REPENTANCE:
TURNING FROM / TURNING TO / RETURNING

Let's read from our main Scripture reference once more – Acts 26:18 & 20:

26:18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.'

26:20b that they should repent and turn to God, performing deeds appropriate to repentance.

“Fruits of repentance” are simply the things that follow repentance – the results of repentance. Paul’s preaching and teaching ministry was to “open their eyes” – that is, change their perception and understanding – “so that” – in other words, the result would be that – “they may turn”. “Turning” is a “fruit of repentance”. “Turning” from something and “turning” to something, or Someone. In this particular passage, Paul specified “turning from darkness to light” – “turning from the dominion of Satan to God” – “that they should repent” – from the things of the world, the flesh and the devil, “and turn to God” – and the things of God - to “deeds appropriate to repentance”.

Peter specified some of those “deeds appropriate to repentance” at the end of that sermon he gave on the day of Pentecost – he said: “Repent, and (then) each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit”.29 These things are, on the one hand, acts of obedience on our part after repentance, and on the other hand, gifts of God that follow after repentance.

The apostle Peter also said: "Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord.”30 “Turning from”, “turning to”, but also “returning” follows repentance. A fruit of repentance for the Christian is to “return” to the Lord. You see, repentance doesn’t happen just once when you first come to Christ – it’s an ongoing process even after we come to Christ. It is part of the normal Christian life, and should be part of the normal Christian church life – a continuous process of repenting and returning to the Lord. In the Book of Revelation, Jesus instructs the churches to “repent”.31 Peter was instructing the people of God to “repent and return”. Why? So that “times of refreshing may come from the presence of the Lord”. The instruction is to return from living independently of the Lord to abiding in the Lord – and when we “repent and return”, we find the Lord’s presence in our lives and churches in a fresh and deeper way. And through the continuous process of “repenting and returning”, we are restored and built up in the Holy Spirit so that the Church may continue on in the Father’s awesome plans and purposes right up to the return of the Son!32 In this sense, we might say that repentance and returning are linked with abiding. Returning to the Lord to abide in Him – to look at life and live life from His point of view – these are “fruits of repentance”. In this regard, let us remember the words of Jesus:

"Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit….”33




To: Table of CONTENTS



PART 2

The Meaning Of Baptism

AN INTRODUCTION TO
THE MEANING OF BAPTISM

ACTS 2:37-38
(ACTS 2:37-47)

37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"

38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

From the above, we see that one aspect of The Way is to “be baptized”. “The Meaning of Baptism” is the title of this booklet. I have written other booklets on various aspects of The Way of Life.12 In this particular teaching I will focus on the essential meaning of Baptism.

It is not within the scope of this booklet to directly address any of the controversial aspects traditionally associated with Baptism. This does not mean that I don’t have opinions on these matters. While I very much admire the great Reformed theologians, and very much appreciate and ascribe to many aspects of Reformed theology, I do not believe that Baptism is literally the replacement of Circumcision as the “Sign of the Covenant”; and therefore, I also do not believe it is absolutely required for membership in the church. Having said that, I understand that true disciples of Christ are baptized into Christ. I also do not subscribe to theories such as “Baptismal Regeneration”, or practices such as “Infant Baptism”. Suffice to say, I identify more with an Anabaptist view and practice of “Believer’s Baptism” and “The Believer’s Church”. In short, my view of Baptism is that it is an outward declaration of faith and obedience which gives witness to an inward work of the Holy Spirit in the spirit, soul and life of a believer. In partial support of this view, I reference Romans 2:28-29, Colossians 2:11-12 and I Peter 3:21, fully realizing that these very scriptures are used to support views to the contrary.

Baptism, as with all of the theological concepts associated with it, is a great spiritual mystery. On the one hand, we have Holy Spirit-inspired words recorded in the Biblical scriptures regarding spiritual realities like Baptism, and then on the other hand, we have the difficult task of human beings explaining how we are to understand those spiritual realities, with different theological traditions seeing and emphasizing different facets of the same truth and reality. Our faith determines our practice. Two things are important for our practice: that we experience the reality of the thing, and that our experience does not contradict the doctrine of the Biblical scriptures. One thing is essential to our faith: Now that the Spirit of Truth (Reality) has come, we believe “He will guide us into all the truth (reality).”13

Lastly, I strongly encourage the reader to objectively consider the view of baptism put forth in the Addendum, “On Sacramentalism & The New Covenant”.

THE GREAT COMMISSION

In Acts 2:37-40, the foundational scripture passage for this series of booklets, we see that the second aspect of this Way of Life mentioned by Peter in his sermon on the Day of Pentecost is Baptism. Peter said: “… be baptized in the name of Jesus Christ for the remission of sins….”14 The basis of Peter’s injunction is the Lord’s final commission to His apostles: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you.… He who has believed and is baptized shall be saved….”15 And this is exactly what we see the church doing in the book of The Acts of the Apostles. Luke, the author of The Acts of the Apostles, introduced his letter by writing, “all that Jesus began to do and teach”16, and in the Acts of the Apostles, we see the church continuing “to do and teach” all that Jesus began. It is in the Acts of the Apostles that we find our pattern for Baptism.

“REPENT AND BE BAPTIZED”

On the Day of Pentecost when the Holy Spirit was poured out upon all flesh17, Peter was being faithful to the Lord’s commission when he preached - and I’ll quote a verse of his sermon from a modern translation: “All of you must turn to God, and change the way you think and act, and each of you must be baptized in the name of Jesus Christ so that your sins will be forgiven. Then you will receive the Holy Spirit as a gift.”18 Baptism is the expression of the grace through which one is enabled and empowered by the Holy Spirit to repent i.e. turn to God and change the way one thinks and acts with a view to an obedient discipleship that is pleasing to the Lord.19

A PUBLIC DECLARATION

Baptism can take the form of a public declaration of the “repentance from dead works” and “faith toward God”, which we have been discussing. Jesus said: “The one who has believed and has been baptized shall be saved; but the one who has disbelieved shall be condemned.”20 A believer’s baptism can take the form of a public declaration that one repents from the dead works of sin and has faith toward God – that is, believes in the forgiveness of sin, salvation, sanctification and redemption made available in Christ.21 Both Jesus and Peter said that baptism with this kind of faith toward God saves us.22

On the Day of Pentecost, Peter ended his sermon by saying: “Be saved from this perverse generation.”23 A believer’s baptism can also take the form of a public declaration of transference of kingdoms. The apostle Paul explains to the disciples in Colossae: “For He (the Father) has rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption (through His blood), the forgiveness of sins.”24 By extension, believers are transferred from the “kingdom of the world” to the “kingdom of our Lord and of His Christ”25. – “Citizens of Heaven”.26 This is why the early Christians were martyred for pledging allegiance to Christ by declaring that Jesus, and not Caesar, was Lord.27 This transference of kingdoms is pictured in the Old Testament with the Israelites crossing over the Jordan River to the Promised Land.28 So, as John was baptizing “beyond the Jordan” (east)29, believers who “cross over the Jordan” through baptism, are saved from “this perverse generation” and the kingdom of Satan and are transferred into the kingdom of Christ. We see another corresponding picture in the Old Testament with Noah’s ark saving his family from the flood. It is only in this sense that Peter meant “baptism now saves you”30, for it was the same Peter who declared to the Jewish religious leaders: “Only Jesus has the power to save! His name is the only one in all the world that can save anyone.”31 Nothing can take away our sins except the blood sacrifice of “the Lamb of God Who takes away the sin of the world.”32 Therefore we are “baptized in the name of Jesus Christ for the forgiveness of sins”.

MODES OF BAPTISM

The professing Church, taken as a whole, practices different modes of Baptism: sprinkling, pouring, and immersion. While a survey of the New Testament scriptures shows that the mode of immersion was the apostolic practice, each of the three modes brings out an aspect of the rich and diverse symbolism given to Baptism in the Bible: Immersion, which is the most literal meaning of the Greek word, baptisma33, gives us the image of being buried and resurrected with Christ34, as well as, being born anew of water and the Spirit35 Pouring or sprinkling water on the head signifies God’s pouring out of the Holy Spirit36. It also signifies the washing away of sin, which is the overall usage and significance of Baptism in the scriptures.37

BAPTISM AND IDENTIFICATION

Baptism is identification with Christ. That is, we identify ourselves to the world as disciples of Christ, submitting to His Lordship in order to “observe all that He commanded”.38

In Acts 2 verse 41, it says: “…those who gladly received (Peter’s) word were baptized….” The word which they “gladly received” was the gospel message - that Jesus was crucified, buried, and resurrected on their behalf.39 Being baptized in the name of Jesus Christ is identifying with Christ in His death, burial and resurrection. Paul writes to the disciples in Rome: “… do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore, we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection.”40

We must understand that The Way of Life is not only BELIEVING this message, but also BECOMING the message – daily identifying with Christ in His death, burial and resurrection - “a living baptism” – “taking up our cross daily, (denying ourselves), and following Him”41 – “knowing Him in the fellowship of His sufferings, being conformed to His death, knowing Him in the power of His resurrection”.42

BAPTIZED INTO CHRIST
~ BEING CLOTHED WITH CHRIST ~

The apostle Paul told the Corinthian disciples that “Jesus became for us … righteousness, sanctification, and redemption.”43 Righteous, sanctification and redemption - this is God’s full salvation package. Paul told the Galatian disciples that when we are baptized into Christ, we clothe ourselves with Christ.44 In other words, we put on His righteousness, sanctification and redemption:

Being baptized into Christ expresses God’s full salvation package - past, present and future: Righteousness was accomplished in the past. Sanctification is being worked out in the present. Redemption will be fulfilled in the future. When we are baptized into Christ, we accept and receive by faith that:

AN ADDENDUM TO PART 2

On Sacramentalism & The New Covenant

Concerning
“The Lord’s Supper” and “The Passover Meal”
“Breaking Bread”, “The Love-Feast”, “The Eucharist”
and “Baptism”

An excerpt from
”The Papal45 and Hierarchical System
Compared with the Religion of the New Testament”
by Joseph John Gurney46

“THE LORD’S SUPPER” AND “BAPTISM” ARE NOT SACRAMENTS

It appears then, that whether we allow or disallow the practices of water baptism and the Lord's supper, as they are now used among Christian professors, we are brought to a sound conclusion, that like the ceremonies of the Jewish law, they are destitute of any interior mystery or grace, by which the soul can be affected; and can be regarded only as shadows or representations of those divine mysteries which truly belong to the plan of our redemption, and are absolutely necessary to salvation.

Now it is on all hands acknowledged, that had such mysteries been inherent in the rites of baptism and the eucharist, they would have imparted to these ceremonies the true character of sacraments. On the logical principle therefore already alluded to Quo quidvis tale fit, id magis tale (that by which any thing becomes such, is itself more such) we cannot refuse to allow that these blessed realities are themselves sacraments indeed. Yes, Christianity has her sacraments in very truth not any outward form affecting the bodies of men but a spiritual baptism, and a spiritual supper. Both these are clearly introduced to our notice, and strongly insisted on as of vital importance, by our Lord himself and his apostles.

“BAPTISM”

First, as to spiritual baptism; it is divine in its character, proceeding not by any natural law, but immediately and supernaturally, from that God who is a Spirit. It is that sovereign work of grace, by which the dark, dead, sinful soul of man is enlightened, quickened, and converted to God; so as to be translated into the kingdom of Christ even in this world, and to become a partaker of the divine nature, by a new creation.

Sometimes it is described as a new birth — as in John i. 12, 13: "As many as received him, to them gave he power to become the sons of God, which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God:" and still more at large by our Saviour himself in John iii. 3-8: "Except a man be born again, i. e. as in the margin, from above he cannot see the kingdom of God . . . Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." The latter of these clauses is an enlarged repetition, or paraphrase of the former. To be born of water and the Spirit, and to be born from above, are synonymous terms. Hence it is clear, that the substantive water is here used, as in many other passages of Scripture, figuratively to denote the cleansing influence of the Spirit, which " comes from above;" so that " water and the Spirit" must here be regarded as expressing only the Holy Spirit and his divine influence. This view is confirmed by the immediate context in the verses which follow, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto you, Ye must be born again (or from above.) The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; so is every one that is born of the Spirit."

This divine work is described by the apostle Paul as a washing: see 1 Cor. vi. 9 11. "Be ye not deceived; neither fornicators, nor idolaters, nor adulterers, shall inherit the kingdom of God. And such were some of you, but ye are washed" Again Eph. v. 25, 26: "Christ also loved the church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word." Here the word, even the preaching of the gospel, is set forth as the appointed means by which Christ washes or baptizes his church a doctrine which proves that a truly anointed minister of the Lord Jesus may, through the power of his ever-present helper, thus baptize his hearers into the name of the Father, and of the Son, and of the Holy Ghost. But this is a work which the Lord is sometimes pleased to effect without the intervention of any human instrumentality, as was the case with Paul himself. The marvelous change of heart, which he had experienced, is elsewhere described by the apostle, under the same figure: see Tit. iii. 3 6, "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour towards man appeared; not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost." Like the water and the Spirit in John iii. the washing of regeneration and renewing of the Holy Ghost, may be regarded as perfectly identical. These terms appear to set forth one blessed and necessary work, even the baptism of Christ, the baptism of the Spirit.

Under the gospel dispensation, Jesus Christ is the true Baptizer. "I indeed baptize you with water unto repentance," said John the Baptist, "but he that cometh after me is mightier than I, whose shoes I am not worthy to unloose; he shall baptize you with the Holy Ghost, and with fire:" Matt. iii. 11. In the gospel of John, the Holy Ghost alone is mentioned. As for the fire, like the water in John iii. it may here stand for that divine influence, by which the soul of the believer is purified, and his very heart changed within him. When this baptism is experienced, he puts off "the old man, which is corrupt according to the deceitful lusts," and puts on "the new man, which after God is created in righteousness and true holiness."

Lastly, that quickening, cleansing work, by which the needful change is effected in us, from death to life, and from sin to righteousness, is the baptism which saves, mentioned by the apostle Peter. After speaking of the ark "wherein few, that is, eight souls were saved by water," the apostle adds, "The like figure whereunto (or that which answereth whereunto doth also now save us; not the putting away of the filth of the flesh, but the answer of a good conscience toward God, by the resurrection of Jesus Christ, who is gone into heaven; angels and authorities and powers being made subject unto him:" 1 Pet. iii. 21, 22. The risen and ascended Saviour baptizes from above. He sends forth that living influence of the Holy Ghost, by which sinful man is enabled savingly to believe in his atoning sacrifice, and to bring forth the fruits of righteousness. Thus, are we made partakers of a conscience void of offence in the sight of God and man: comp. Heb. ix. 14.

There is surely much reason to believe that Paul is speaking of this powerful internal work, when he insists on the necessity of dying unto sin, and of rising again with Christ, unto a life of righteousness. "What shall we say then? shall we continue in sin that grace may abound? God forbid. How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore, we are buried with him by baptism unto death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life:" Rom. vi. 1 4. And again, to the Colossians, "And ye are complete in him, which is the head of all principality and power: 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: buried with him in baptism, wherein ye also are risen with him, THROUGH THE FAITH OF THE OPERATION OF GOD, who hath raised him from the dead:" Col. ii. 10-12.

So also when he assures us that there is "one body and one Spirit, even as we are called by one hope of our calling; one Lord (Jesus Christ), one faith, one baptism" we may fairly conclude, either that "baptism" here takes the sense of "doctrine," of which (as before-mentioned) it is evidently capable; or that the apostle is speaking of the one baptism of the one Lord, which is with the Holy Ghost. This view of his meaning is perfectly accordant with another passage, in which he speaks of this spiritual baptism as the means of introduction to a living membership in the body or church of Christ: see 1 Cor. xii. 12, 13, "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. For by ONE SPIRIT we are all baptized into one body; and have been all made to drink into one Spirit." Happy and holy are they who drink at this sacred fountain; for ever blessed they, who submit to the baptizing and renovating power of the Holy Ghost. All these, and these only, are living members of the body of Christ, children of grace, and heirs of glory.




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PART 3

Receiving The Gift
Of The Holy Spirit

AN INTRODUCTION TO RECEIVING
THE GIFT OF THE HOLY SPIRIT

ACTS 2:38
(ACTS 2:37-47)

38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

In this teaching, we will consider the question: When Do You Receive the Holy Spirit? Specifically, we will be investigating whether believers receive the Holy Spirit WHEN they believe – making receiving synonymous with believing; or whether believers receive the Holy Spirit AFTER they believe – making receiving subsequent to believing.

PLEASE NOTE:

Firstly, by making a survey of the New Testament scriptures, we will be DESCRIBING when most believers received the Holy Spirit.

Secondly, our goal is NOT to prescribe a “letter” as to when believers “must” receive the Holy Spirit,13 but rather, to see Christ as the Pattern of the New Covenant – namely, “the Law of Christ”, “the law of the Spirit of life in Christ”.

Please remember this as you read the rest of this essay.

There are basically two views on this matter – the traditional Evangelical14 view and the traditional Pentecostal15 view. I’ll present these two views and a third – which is a comprehensive view agreeing with certain aspects of the truth in both the traditional views. I arrived at this third view after a study of the receiving of the gift of the Holy Spirit, as recorded throughout the whole of the Acts of the Apostles. I later found a confirmation to my findings in the writings of David Pawson, a seasoned Bible teacher in the UK – specifically in his two books: The Normal Christian Birth and Jesus Baptises in One Holy Spirit. In the Foreword of the latter, Dr. Mark Stibbe refers to this view as a “comprehensive view of conversion-initiation which comprises repentance of sin, faith in Christ, water baptism, and receiving the gift of the Holy Spirit”.

What we are dealing with here is the mystery of regeneration. It is of utmost importance that, through intensive study of the Scriptures, we wrestle with this mystery, while, at the same time, remain humble enough to realize that we cannot understand, none-the-less communicate, every aspect of the supernatural workings of the Holy Spirit in the human spirit. While the receiving of the gift of the Holy Spirit is normative for every believer in the Church16, it is also a very personal spiritual experience taking place between the Creator and each individual member of the New Creation.17 If we have an earnest desire, we can measure our personal experience against the Scriptures; but, again, I don’t think we can “pin down” in human language the whole of the regenerating work of the Holy Spirit.

This comprehensive view does not fully agree with either the traditional Evangelical view or the traditional Pentecostal view, both of which have aspects of truth. But the comprehensive view does agree with those aspects of truth in both views. Two half-truths do not make a whole truth. Half truths are always lacking the essential ingredient which is the key that opens the door to the whole truth. Both the Evangelical view and Pentecostal view contain half truths. The comprehensive view takes both these half truths and adds the key that I believe brings us to the whole truth about believing and receiving the gift of the Holy Spirit. Here’s the key: Receiving the Gift of the Holy Spirit does not necessarily happen at the same time one begins to believe on Jesus Christ. Just one reason why I think this should be obvious is because the beginning of believing is difficult to pinpoint since it is a gradual, imperceptible process.18 Whereas, the records of the Acts of the Apostles show that the receiving of the gift of the Holy Spirit is an immediate, perceptible event.

The phrase, “receiving the gift of the Holy Spirit”, comprises the following: Regeneration (or New Birth), the Holy Spirit’s Pledge, Testimony, Sealing, and Anointing, as well as, the Baptism in/with the Holy Spirit. I believe that the New Testament scriptures show that these things do not necessarily happen at the same time one begins to believe on Jesus Christ. If what I just said is disturbing to you,19 what I am about to say next will be even more disturbing to you: I don’t believe that the Scriptures say we become Christians when we begin to believe on Jesus Christ. I believe they tell us that we become Christians when we receive the gift of the Holy Spirit. The apostle Paul tells us in Romans 8:9 “… those who do not have the Spirit of Christ20 living in them are not Christians at all.”21 Conversely, if you have the spirit of Christ, you are a Christian in the true sense of the word.22 So ultimately, what we are discussing here is What or Who is a Christian?

Both the Evangelical and Pentecostal views hold that one becomes a Christian, that is, becomes born again or regenerated, sealed and anointed by the Holy Spirit the moment one begins to believe on Jesus Christ. I suggest that all this does not necessarily happen the moment one believes on Jesus Christ. One could therefore say that I make a distinction between a “believer” – one who may profess and even begin to follow Christ – and a “Christian” – one who “belongs to Christ” - one who has received the Spirit of Christ.23 Indeed, even demons are “believers”24 but are obviously not “Christians”. Why? Because they have not received the Spirit of Christ.25 From the scriptures, I understand a Christian to be one who has been born of the Spirit, regenerated, sealed and anointed by the Holy Spirit, BUT, I hold that this does not necessarily take place the moment one believes on Jesus Christ, but rather, when one receives the Spirit of Christ. In other words, believing and receiving are not synonymous; rather receiving is subsequent to believing.

My understanding from the Scriptures is that the salvation process includes:

We will be looking at the specifics of the various views and making comparisons. More importantly, we will be taking an in-depth look at the New Testament scriptures and the pattern that is evident in the Acts of the Apostles, as we reconsider this mystery of regeneration specifically in the context of receiving the gift of the Holy Spirit. The intention of this lengthy introduction has been an attempt to fully engage your attention to some issues and the overarching significance of this mystery and spiritual experience of receiving the gift of the Holy Spirit.

At this point, allow me to just put forth these questions for your personal consideration:

ROMANS 8:9-11

Let’s read again what the apostle Paul wrote in his epistle to the Romans:

“… those who do not have the Spirit of Christ39 living in them are not Christians at all.”40

Conversely, if you do have the Spirit of Christ, you are a Christian in the true sense of the word – that is you “belong to Christ”, as it is translated in the New American Standard Bible. A Christian is one who “belongs to Christ”. A Christian is one who “has the Spirit of Christ”. This is what the apostle John wrote about “having Christ”:

“And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life.”41

When one HAS the Spirit of Christ, Who gives the life of Christ,42 then one HAS the Christian life in the truest sense of the word.

Both the Evangelical and Pentecostal view claim that this happens WHEN one begins to believe on Jesus Christ. The Evangelical view would then go on to say that the baptism of the Holy Spirit also happens AT THE SAME TIME – thus asserting that the believing and receiving are simultaneous - and that receiving the gift of the Holy Spirit and the baptism of the Holy Spirit are synonymous. Whereas, the Pentecostal view would also say that one receives the gift of the Holy Spirit WHEN one believes, but that the baptism of the Holy Spirit is a “second experience” that only happens AFTER one believes – thus asserting that there are “two receivings” – one WHEN you believe, and another one AFTER you believe.

In Scripture, there is no precedent for “two receivings” of the Holy Spirit. Like the Evangelical view, the comprehensive view maintains there is only one receiving of the gift of the Holy Spirit and that is synonymous with the baptism of the Holy Spirit. But, unlike the Evangelical view (and the Pentecostal view), the comprehensive view maintains that this happens AFTER one believes. This seems, to me, to be a clear and simple explanation of the so-called “second experience” of the “two receivings”, namely: one believes on Christ, but doesn’t experience a receiving of the Holy Spirit; and then sometime AFTER, one does experience receiving the Holy Spirit (for the first and only time).

Both the Evangelical and Pentecostal views use certain scriptures on which to base their position – let’s take a look at their “proof texts”:

JOHN 20:22

“And when He had said this, He breathed on them and said to them, "Receive the Holy Spirit.”

This particular verse is more controversial than the other four passages we will be looking at. The reason why is this: Here, in the Gospel of John, on the evening of Jesus’ resurrection, before His ascension,43 and before - seven weeks before - the Day of Pentecost (which was the day designated by Christ for the out-pouring and the disciples’ baptism in the Holy Spirit,44), it seems to be implying that receiving the gift of the Holy Spirit and being baptized in the Holy Spirit are two different events, and that the disciples apparently had “two receivings”, as the Pentecostal view would have it. Did the disciples actually receive the gift of the Holy Spirit on the evening of Easter Sunday? If they did, we need to ask the question: Were they regenerated at that time? According to the Evangelical and Pentecostal views, they should have already been regenerated, when they had first believed approximately three years earlier.45 Also, if the disciples actually did have “two receivings”, there is no reason to believe that this would be a precedent for believers - there is no mention of “two receivings” anywhere else in the Scriptures. One should never try to establish a doctrine on a single verse of Scripture. We will be looking at many Scripture references throughout the Acts of the Apostles - which is descriptive of the Church, not the Gospels46 – and in every instance, there is only one receiving of the gift of the Holy Spirit.

Again, did the disciples receive the gift of the Holy Spirit on Easter Sunday? I think not:

So then, what was going on that evening? I think this is what the verse plainly says: “Jesus breathed” – He gave a sign; and said, “Receive” – He gave a command. He made a gesture as a sign of the Holy Spirit, the “Breath of God”, and gave a command to receive the Holy Spirit. But receive when? When He had said – on the Day of Pentecost.51 Just as He did in the upper room with the breaking of bread (before His body was broken) and the pouring out of the wine (before His blood was shed), Jesus was making a prophetic gesture in preparation for the Day of Pentecost, when the disciples would hear the “Breath of God” as a wind blowing into the upper room.

Now, the other “proof texts” for the Evangelical and Pentecostal views:

ACTS 19:2

“He (Paul) said to them, ‘Did you receive the Holy Spirit when you believed?’ And they said to him, ‘No, we have not even heard whether there is a Holy Spirit.’"

If Paul had thought they were Christians, that is, if believing and receiving were simultaneous and synonymous, why would he have asked that particular question? “Did you receive” and “when you believed” are both in the Greek aorist tense, which refers to two different points in time (not one and the same). This is why the King James Version accurately translates it thus: “Have ye received the Holy Ghost since ye believed?”

2 CORINTHIANS 1:21-22

“Now He who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge.”

These verses tell us that the Pledge, Anointing and Sealing are given with the Holy Spirit; but they do not tell us WHEN the Holy Spirit is given. These verses do not say that this happens at the same time as believing. The subject matter of these verses is “what”, not ‘when”.

GALATIANS 3:2

“… did you receive the Spirit by the works of the Law, or by hearing with faith?”

This verse does not ask “Did you receive the Holy Spirit when you heard with faith?” The verse says, “by hearing with faith”. The subject matter of this verse is not “when”, but “how”. Like everything in God, the gift of the Holy Spirit is received by faith, but not necessarily when you begin to believe on Jesus Christ.

EPHESIANS 1:13

“In Him, you also, after listening to the message of truth, the gospel of your salvation - having also believed, you were sealed in Him with the Holy Spirit of promise.”

This verse tells us that they “were sealed in Him with the Holy Spirit” “AFTER listening to the gospel”, and AFTER they had “also believed” what they had listened to. It does not say they were “sealed in Him with the Holy Spirit” WHEN they believed. It clearly says AFTER listening and believing. To conclude that they were sealed WHEN they believed can be nothing more than an assumption that is contrary to what is written in the verse. In fact, the tense of the Greek indicates the exact opposite: “having believed” is an aorist participle. And “were sealed” is an aorist verb. The aorist tense indicates that these were two different points in time, not one and the same time. Also, the aorist participle indicates antecedent action – namely, the “believing” happened BEFORE the “receiving”.

Another thought - Jesus said:

"Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? Or if he is asked for an egg, he will not give him a scorpion, will he? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?"52

This has been written for an example for us.53 Jesus had been instructing His disciples on prayer54 - persisting in prayer, by continuing to keep on “asking, seeking and knocking”55 – specifically asking for the gift of the Holy Spirit.56 This is exactly what His disciples did in the upper room for 10 days between the time Jesus ascended into heaven and the time “when the Day of Pentecost had fully come”.57 AFTER the disciples had begun to believe on and follow Jesus, having been water baptized, they then prayed to receive the gift of the Holy Spirit.

REVIEW

We have been investigating whether believers receive the Holy Spirit WHEN they believe – making receiving simultaneous (and synonymous) with believing; or whether believers receive the Holy Spirit AFTER they believe – making receiving subsequent to believing. We have been discussing the two traditional views on the matter - the Evangelical and Pentecostal views – and have introduced a third and comprehensive view.58 We have considered the key to understanding the whole issue to be this: Receiving the gift of the Holy Spirit does not necessarily happen at the same time one begins to believe on Jesus Christ. And we pointed out the fact that the New Testament scriptures do not say that we become Christians when we begin to believe on Jesus Christ, but rather that we become Christians when we receive the gift of the Holy Spirit, thus making a distinction between a “believer” – one who may profess and even begin to follow Christ – and a “Christian” – one who has received the Spirit of Christ.59

APOSTOLIC DESCRIPTIONS

We will now begin to survey the Acts of the Apostles to see Apostolic Descriptions.60 By this term, I mean descriptions in The Acts of the Apostles which emerged in “Christian Initiation”61 or “The Normal Christian Birth” process.62 As we survey the Acts of the Apostles, looking specifically in chapters 2, 8, 10, and 19 where people

“received the gift of the Holy Spirit”, we will find the descriptions to be consistent:

But, before we proceed, I would like to repeat something here which I stated in a footnote earlier63: While “Apostolic Descriptions” are NOT synonymous with the phrase “THE PATTERN OF CHRIST”, it is NOT contrary to it; but rather, act as examples of “THE PATTERN OF CHRIST”.

THE JERUSALEM CONVERTS: ACTS 2:37-38

Verse 37:

Verse 38:

”Peter said to them, 'Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.' ”

THE SAMARIAN CONVERTS: ACTS 8:12-24

Verse 12:

“But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized….”

Verses 14-17:

14 “Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit. 16 For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. 17 Then they began laying their hands on them, and they were receiving the Holy Spirit.”

Verses 13 & 18-24:

13 “Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed…. 18 Now when Simon saw that the Spirit was bestowed through the laying on of the apostles' hands, he offered them money, 19 saying, "Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit." 20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 21"You have no part or portion in this matter, for your heart is not right before God. 22 "Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. 23 "For I see that you are in the gall of bitterness and in the bondage of iniquity." 24 But Simon answered and said, "Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me."

THE GENTILE CONVERTS AT CORNELIUS’ HOUSE:

Acts 10:44-48:

(It would be good for the reader to read the story in its entirety – Acts 10:1-11:18 – but, following, is a synopsis.):

Cornelius, a God-fearing Roman centurion, along with his relatives and close friends had already begun the process of repenting.84 God sent Peter to them that they might hear and believe “the message of truth, the gospel of salvation” and receive the gift of the Holy Spirit.85

Acts 10:44-46:

44 “While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. 45 All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they were hearing them speaking with tongues and exalting God.

Acts 10:47-48:

Then Peter answered, 47 "Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?" 48 And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days.”

There is something worth noting in Acts 11:15:

"And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning.”

And there is also something worth noting in Acts 11:17:

"Therefore, if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God's way?"

JOHN THE BAPTIST’S CONVERTS AT EPHESUS:

Acts 19:1-6:

1 It happened that while Apollos was at Corinth, Paul passed through the upper country and came to Ephesus, and found some disciples. 2 He said to them, "Did you receive the Holy Spirit when89 you believed?" And they said to him, "No, we have not even heard whether there is a Holy Spirit." 3 And he said, "Into what then were you baptized?" And they said, "Into John's baptism." 4 Paul said, "John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus."

In Ephesus, Apollos preached John’s baptism for repentance. This was the extent of his understanding until Aquila and Priscilla “explained to him the way of God more accurately” – that is, “demonstrating by the Scriptures that Jesus was the Christ”.90 The disciples that Paul met in Ephesus had become disciples of John the Baptist through Apollos’ preaching John’s baptism for repentance. They had repented, but had not yet believed on the Lord Jesus Christ, and therefore had also not yet received the gift of the Holy Spirit. It is worth noting that Paul was able to discern this upon meeting them.

Acts 19:5-6:

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 Spirit came on them, and they began speaking with tongues and prophesying.”

CONCLUSION

So, we have surveyed the Acts of the Apostles of people “receiving the gift of the Holy Spirit”, looking specifically at the Jerusalem converts in chapter 2, the Samarian converts in chapter 8, the Gentile converts at Cornelius’ house in chapter 10, and the disciples of John the Baptist in Ephesus in chapter 19, and found this common description:

In considering the question “When do you receive the gift of the Holy Spirit?”, I’ve done my “honest best” to present an accurate answer from the New Testament scriptures, hoping that would be helpful in your journey of faith. But I would like to repeat something I said earlier:

What is being dealt with here is the mystery of regeneration. It is of utmost importance that, through intensive study of the Scriptures, we wrestle with this mystery, while, at the same time, remain humble enough to realize that we cannot understand, nonethe- less communicate, every aspect of the supernatural workings of the Holy Spirit in the human spirit. While the receiving of the gift of the Holy Spirit is normative for every believer in the Church, it is also a very personal spiritual experience taking place between the Creator and each individual member of the New Creation. 93 If we have an earnest desire, we can measure our personal experience against the Scriptures; but, again, I don’t think we can “pin down” in human language the whole of the regenerating work of the Holy Spirit. So, what’s more important to me than your agreement with this view, is that you would, in fact, actually receive the gift of the Holy Spirit. And so, I’d like to end this section the way we ended the last section – by encouraging with the words of Jesus to pray to receive the gift of the Holy Spirit:

“Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? Or if he is asked for an egg, he will not give him a scorpion, will he? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?"94




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PART 4

Apostolic Teaching

ACTS 2:42
(ACTS 2:37-47)

42And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and in prayers..

“THE WAY”

Recorded in this passage in the Book of The Acts of the Apostles are examples and principles, which the Holy Spirit established in the early Church as The Way of Life for the Christian.  Namely –

repentance and faith toward God

baptism and receiving the gift of the Holy Spirit

But also recorded in this passage are examples and principles, which the Holy Spirit established in the early Church as The Way of Life for the Church. One aspect of The Way is “the apostles’ teaching”. I will focus on what I understand to be two essential ingredients of Apostolic Teaching, namely The Spirit and the Scriptures.

THE SPIRIT AND THE SCRIPTURES

We need to remember what Jesus said: “It is the Spirit Who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.”5 Or as it would read in a more modern translation: “The Spirit is the one who gives life! Human effort and strength can do nothing. The words that I have spoken to you are from that life-giving Spirit.”6

This is essentially what the apostle Paul wrote to the church at Corinth: “(God) made us sufficient as ministers of the new covenant, (then he explains a New Covenant principle) not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.”7 There are two very different ways we can approach church life – the way of the letter, or the way of the Spirit.

I’ll illustrate what this means when applied to church life: Let’s imagine we have a spray of artificial flowers – lilies – in celebration of Resurrection Sunday let’s say. They may look nice. They may look real. But they’re not. Someone has closely studied a lily for color, shape and size, taken some man-made materials, and pieced together flowers that look good, but aren’t real. These artificial flowers are quite practical – even pragmatic: Instead of having to purchase real lilies year after year, one could buy these artificial lilies, store them in boxes in the basement and bring them out every Easter. That would be a lot less trouble, and economically, a more efficient thing to do. Do you think it would be a good idea to do that? It would look good. It would work well. But how inappropriate to display artificial life on the day we celebrate resurrection life!

And likewise, we can look at the Scriptures as some kind of formula to be followed in the Christian life, expecting to see spiritual life.  But this will not produce true, lasting and reproducible life.  Formulas do not produce life; they record how life was produced.  

I’ll give you an example of what I mean: In studying for my degrees in music, I took courses entitled: 16th Century Counterpoint in the Music of Palestrina and 18th Century Counterpoint in the Music of Bach.  In these courses we music students would analyze the music of Palestrina and Bach; observe patterns of what they composed when their music went from this note to that note, or from this chord to that chord, or from this section to that section, etc.  

Because they were both composers who strove for perfection through order and symmetry in their music, we could record theoretical rules or formulas to show how they composed their music. But when we music students would then use these rules and formulas to compose our own music, for some reason it didn’t quite sound like Palestrina or Bach. The missing ingredient was “inspiration”; and that is where life happens – in the inspiration – the “in breathing” - of the Holy Spirit. The Holy Spirit gives life. The Scriptures are a record of the life the Holy Spirit gave, and also give us examples and principles of the life the Holy Spirit desires to give again.

So, formulas don’t produce life, they merely record how life was produced. The formula approach to church ministry will kill the spiritual life of an individual and a congregation, because it replaces true life with an artificial substitute. It may look good on the outside, but it has no life on the inside. It will have the form of religion, but no real content. Structures can protect and maintain life, but structures, in and of themselves, do not have life, nor can we expect them to produce life. But when the Holy Spirit gives life, structures naturally form and grow. We can then observe and analyze the forms and structures and maintain them as long as they are useful. But again, what is so sad about this formula approach is that the dead form is believed to be the goal, which is fairly easily achieved; and when we settle for this artificial reality, then true spiritual life is unfortunately neither sought nor experienced.

Regarding true spiritual life:  Something which is alive can produce more life.  Those artificial flowers we spoke of could never produce life.  All that could be expected is that somewhere there are human hands working with man-made materials on an assembly line manufacturing more of the artificial flowers.  But, real lilies can produce more life.  We can transplant their bulbs, and in due season there will be a reproduction of life in a very familiar, yet mysterious, way which can only give glory to God.  

True spiritual life produces spiritual fruit like the “fruit of the Spirit”8 – this is so, because the Spirit gives life.  And that is my point: We don’t want to manufacture religion.  We must allow the Spirit to give life.  When we read the New Testament Scriptures, we are reading about the “fruits of the Spirit”, that is, real spiritual life produced in the souls and lives of people by the Holy Spirit.  What we see in the New Testament Scriptures is what the Holy Spirit did in the lives of individuals and in the life of the church.  But what the Holy Spirit did – what we read in the Bible – is the Way of Life.  In other words, this is what the Christian Church life should look like.  This is what we can expect the Holy Spirit to do.  You see, we have an advantage over the early church:  While we don’t want to impose the New Testament Scriptures as some kind of formula, we have the advantage of being able to read the Scriptures and see what the Holy Spirit wants to do in our personal lives and church life.  I would think that seeing this and knowing this, would make it easier for us to co-operate with the work of the Holy Spirit.  

So, we can appreciate that while receiving the gift of the Holy Spirit was the very purpose of the outpouring of the Spirit on the Day of Pentecost, it was also a foundational aspect of The Way of Life. The other foundational aspect I would like to speak about is “the apostles’ teaching”; and this very much relates to what we have just been talking about – i.e. the relationship between The Spirit and the Scriptures.

APOSTOLIC TEACHING

Teaching that Lays the Foundation of Christ
by Building Revelation & Relationship with Christ

Acts 2:42 tells us that in The Way of Life, the disciples “continued steadfastly in the apostles’ teaching”. Other translations say, “They devoted themselves to the apostles’ teaching”. The Jewish people had always devoted themselves to teaching and learning the Scriptures. This was the main activity taking place in the synagogues. As a young man, Jesus studied the Scriptures in the synagogue.9 When Jesus began His public ministry, He taught the people in the synagogues.10 After the Jews in Jerusalem accepted Jesus as the Messiah on the Day of Pentecost, “they continued steadfastly” – “they devoted themselves” – to the apostles’ teaching.

What were the apostles teaching?  Everything Jesus had taught them.  This was the commission He had given them: “Go and make disciples (or learners)…

teaching them to observe all things that I have commanded you….”11  

So, what did Jesus teach the disciples? Jesus’ parables12, what we call the “Sermon on the Mount”13 and the “Sermon on the Plain”14 embody the main teachings of Jesus, and are essentially a revelation of the nature and character of God. Jesus’ teaching revealed the Father15; and the apostles’ teaching revealed Jesus. Since Jesus is the foundation of the Church16, the apostles’ teaching, which reveals the mystery of Christ17, is a foundational aspect of The Way of Life.

I am going to repeat that: The apostles’ teaching revealed Jesus.  Since Jesus is the foundation of the Church18, the apostles’ teaching, which reveals the mystery of Christ19, is a foundational aspect of The Way of Life.  

As our relationship with Christ is the foundation of The Way of Life, so too is our revelation of Christ an integral part of that foundation. Our revelation of Christ determines our relationship with Christ. Because we can only relate to what we know, our relationship with Christ is limited to our revelation of Christ. As our revelation of Christ grows, so our relationship with Christ grows.

By “apostolic teaching” I am referring to teaching with a particular approach, goal, genre and quality.20 It is obvious that the Church has a plethora of teaching. Personally, I think it is just as obvious that it has a dearth of apostolic teaching. The Church has a need to “continue steadfastly” and “be devoted to” apostolic teaching. The New Testament Scriptures explicitly tell us that the foundation of Christ is laid in the Church by apostolic teaching.21 What does this mean? How does apostolic teaching lay the foundation of Christ in the Church? When God gives people a particular ministry, He also gives the necessary grace and gifts to fulfill that ministry. The apostolic teaching ministry is the special grace and gift to teach the revelation of the mystery of Christ in such a way as to bring a people into fullness of relationship with Christ.

THE WAY OF THE LETTER
&
THE WAY OF THE SPIRIT

Not all teachings “are created equal” so to speak. This is essentially what the apostle Paul wrote to the church at Corinth: “(God) made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.”22 There are two very different ways to approach teaching: The way of the letter, or the way of the Spirit. The one is the formula approach; the other is the spiritual formation approach. Both promise to change your life. But one gives only the appearance of change, or at best, a temporary change on the outside. The other affects true, lasting change from the inside.

The formula approach is pragmatic with easy to follow formulas, and clearly defined action steps for practical life application. For example - 7 Steps to Successful Christian Living. This approach is popular because it is the lazy man’s approach to Christianity. Rather than invest the time and energy into knowing God, studying the Scriptures, praying, seeking God’s wisdom and guidance, many people just want to be told what they should do in practical, easy to follow formulas.

Right from the beginning, this approach has always been popular. God wanted “a kingdom of priests”,23 but the Hebrew people wanted a king.24 Rather than hear God for themselves, they preferred to hear from Moses. They found it more convenient for Moses to report back to them what God had to say, rather than go up on the fiery mountain to hear from God for themselves.25 Whereas, God has said the promise of His New Covenant is “they all shall know Me from the least of them to the greatest of them”26, many people do not want to accept the responsibility of the New Covenant – viz. the responsibility of knowing God in a personal relationship.

Like the apostles’ teaching, apostolic teaching does not have a formula approach. The 7 Steps to Successful Christian Living approach is not the apostolic mindset or goal. Apostolic teaching is teaching with a view to spiritual formation. The apostle Paul told the disciples at Galatia that his ministry was like being in labor in the birthing process, “until Christ was formed in them”.27

The apostle Paul taught that, AS ONE RECEIVES REVELATION OF CHRIST, THE HOLY SPIRIT TRANSFORMS YOU INTO HIS IMAGE.28

He told the disciples in Colossae his ministry was all about ”… Christ in you, the hope of glory. Him we preach, admonishing everyone and teaching everyone in all wisdom, that we may present everyone perfect (complete and mature in their relationship with) Christ Jesus.”29

I’ll give you an example of the difference between the formula approach and the spiritual formation approach to teaching: The Bible commands men to “love your wives just as Christ also loved the Church”; and commands women to “submit to your own husbands, as to the Lord.”30 Now, how would the Holy Spirit have the church to teach this to couples? The formula approach would be to conduct workshops, at the end of which, the men could bring home a sheet with a list of “one size fits all” practical action steps to loving your wife. They could put the sheet up on the refrigerator and use it as a daily check list.

For example:

When your wife asks you if a particular dress makes her look fat, be sure you heard the question correctly, and then always answer “No”.

Remember to regularly bring home chocolates and flowers, and be sure they are fresh cut flowers, even though the artificial ones may be less expensive.  

Etc., etc.

I’m being facetious, but how many of you women would really be convinced with this type of exercise?  Is this really “What Jesus Would Do”?  And what if, as in my case, your wife is allergic to chocolates?  In any case, how can you justify the chocolates if she is already looking a little too fat in that dress anyway?  

In any case, does this pragmatic, practical, “one size fits all”, formula approach really even “work”?  Can you guarantee those 7 Easy Steps to Becoming a Submissive Wife will really give sufficient understanding and wisdom to a woman for those “grey areas” arising in a situation where the husband doesn’t share the wife’s faith in Christ?  

Alternatively, in the spiritual formation approach, a man could receive a revelation of how “Christ also loved the church and gave Himself up for her”, be transformed into Christ’s image31, and be enabled by the Holy Spirit to express self-denying love to his wife in ways that are natural for him - according to the uniqueness of his nature and personality – namely, in ways that are part of the reason why she married him in the first place.  

And a wife can receive a revelation of Christ’s obedience to the Father, and what it means for the church to maintain a submissive attitude toward Christ, be transformed into Christ’s image32, and be enabled by the Holy Spirit to submit to her husband “as to the Lord”.  She will also be assured that the Holy Spirit understands those “grey areas”, and that she is not alone in the situation.  With this spiritual formation approach, both husbands and wives can be assured of what the apostle Paul wrote to the church in Rome: “… We know that God causes everything to work together for the good of those who love God and are called according to His purpose for them…. to become like his Son….”33  

TEACHING FOR TRANSFORMATION
REVELATION FOR RELATIONSHIP

We have seen that recorded in this passage, Acts 2:37-47, are examples and principles which the Holy Spirit established in the early Church as The Way of Life for the Church; and that the first aspect of The Way is: Apostolic Teaching.

Apostolic teaching is done for the purpose of spiritual formation – the formation of Christ in you – to transform you into the image of Christ. Therefore, apostolic teaching is done in faith that what Jesus said is true: “The words that I have spoken to you are from that life-giving Spirit.”34  Apostolic teaching is done in faith that what the writer of Hebrews said is true: “… the word of God is living and active”35and  “… the word of God is full of living power.”36 – able to form

Christ in you37 – able to transform you into the image of Christ.38

Therefore, the goals of apostolic teaching are revelation of Christ and relationship with Christ, because our relationship with Christ is the foundation of our spiritual house – our Christian life, and our revelation of Christ both determines and builds upon that foundation. As apostolic teaching lays that foundation, JESUS BUILDS HIS CHURCH BY REVELATION OF HIMSELF.

ADDENDUM:
APOSTOLIC FELLOWSHIP

Acts 2:42 tells us that the disciples “were continually devoting themselves to the apostles’ teaching and fellowship….” In his commentary on this verse, John Gill, reminds us that the disciples were also fellowshipping with the apostles. The syntax in the Greek text has both the teaching and the fellowship referring back to the apostles. In fact, The Amplified Bible translates it as: “the instruction and fellowship of the apostles”.

“… He gave gifts to men…. And He gave some as apostles, and some as prophets, and some as evangelists, and some as shepherds and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ….”39

This passage tells us that Jesus gave certain gifts to men and gave certain men as gifts to the Church. Something that is important for us to understand is this: In building His Church,40 Jesus blesses men – not methods. There may be some value in considering methodologies for how to make disciples; but in the end, Jesus blesses disciples through men rather than through methods.

Jesus gave certain gifts to men and gave certain men as gifts to the Church. The apostle Paul could say to the Thessalonians, “You know what kind of men we proved ourselves to be….”41 What qualifies these men to equip the Church is not their fulfilling the presupposed “job descriptions” of an “apostle” (or a “prophet”, or an “evangelist”, or a “shepherd”, or a “teacher”,42 but rather who they are as ambassadors of Christ43. These are men who “have been with Jesus”44, and bring the presence of Jesus.




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PART 5

“Breaking of Bread”

ACTS 2:37-47

37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"

38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

39For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."

40And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."

41Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.

42And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and in prayers.

43Then fear came upon every soul, and many wonders and signs were done through the apostles.

44Now all who believed were together, and had all things in common,

45and sold their possessions and goods, and divided them among all, as anyone had need.

46So, continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,

47praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.

“THE WAY”

Recorded in this passage in the Book of The Acts of the Apostles is the model or pattern, which the Holy Spirit established in the early Church as The Way of Life for the Christian.  Namely -  

But also recorded in this passage is the model or pattern, which the Holy Spirit established in the early Church as The Way of Life for the Church.  Acts 2, verse 37 reads: “Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"5

In verses 38 through 40, it tells us that what the Holy Spirit had the early church to do was:

and being assured of their salvation, they then continued steadfastly and devoted themselves to:

And then, verses 41 through 47 tells us that

From the above, we see that one aspect of The Way is “the breaking of bread”.  “Breaking of Bread” is the title of this teaching.  I have written other eBooks on various aspects of The Way of Life.6 In this particular teaching I will focus on “Breaking of Bread”.  I will attempt to elucidate what the term means and what it is referring to by discussing its Hebrew origins and its connection with the Passover Meal, as well as, its Christian usage and its connections with what we call The Last Supper, the practice of The Agape Meal, and the sacrament for which we use the various terms: The Lord’s Table, The Lord’s Supper, the Eucharist, or Holy Communion.  

THE OLD COVENANT MEAL
THE PASSOVER

In the Hebrew calendar, the Passover Meal was celebrated on the 14th day of the first month called Nisan, which is the month of April in our Gregorian calendar.  The Hebrew word for Passover is Pesach. In the book of Exodus, we read about the origin of the Feast of Passover.7  The feast was instituted as a memorial of Israel’s deliverance from Egypt and their redemption from the bondage of Egyptian slavery.  For the Passover Meal, an unblemished lamb was taken for each household and sacrificed.  Its blood was applied to the doors of the house as a protection from the angel of death the Lord was sending to strike down the firstborn in every household in Egypt.  The apostle Paul refers to “Christ, our Passover”,8 because Jesus fulfilled the Feast of Passover: “The wages of sin is death.”9; but through the shedding of His blood on the cross as “the Lamb of God Who takes away the sin of the world”10, Jesus set us free from sin and death, and redeemed us from its bondage.  

But let’s take a little closer look at the Passover Meal itself.  The Passover Meal is called the Seder. In Exodus, the Lord instructed that an unblemished lamb was to be eaten with unleavened bread and bitter herbs, signifying that Jesus, Himself being “the Lamb of God” was “unleavened” with sin, and suffered bitterly for our sin.  It was this Passover Meal that Jesus was celebrating with His disciples on the Feast of Passover in the upper room in Jerusalem the night He was betrayed.  At that meal, Jesus demonstrated that He would fulfill the Passover, and in so doing was also instituting a New Covenant Meal.  Jesus was saying to His disciples: “Whenever you celebrate the Passover, remember I am ‘the Lamb of God Who takes away the sin of the world’”  “Remember, I fulfilled the Passover.”  

THE NEW COVENANT MEAL
THE LORD’S SUPPER

But Jesus was indicating even more than that.  The fact that Jesus fulfilled the Passover means that He was pointing to something beyond the Passover Meal.  He was pointing to the New Covenant and a New Covenant meal.  He was saying: “Whenever you eat bread and drink wine – whenever you have a special meal together – do it in remembrance of Me.  Remember: ‘I am the Bread of Life’.  Whenever you eat the bread, remember My body; and whenever you drink the cup, remember My blood, and you shall have My life in you and in your midst.”11  Of course, we know that this New Covenant Meal is what we now call The Lord’s Supper.  But my point is that this New Covenant Meal is also “the breaking of bread”.  

THE BREAKING OF BREAD

Both the Passover Meal and the Lord’s Supper are examples of the term “the breaking of bread”.  This term applied to any meal to which guests were invited.  The term “breaking of bread” refers to what the host did before His guests at the beginning of the meal:  Standing at the head of the table, he would take bread, give thanks for it, break the bread, and pass it on to his guests in a ritual of welcome.  After the meal, the host would again stand at the head of the table, take a cup of wine, give thanks for it, and pass it on to his guests as a ritual of celebration.12  The apostle Paul tells us that this is exactly what Jesus did at the Lord’s Supper.  

I Corinthians 11:23-25 reads: “… the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me.’  In the same manner He also took the cup after supper, saying, ‘This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.’"  

A MEAL TO CELEBRATE LIFE

What we call “The Last Supper” was a Passover Meal in celebration of redemption, and also a New Covenant Meal celebrating the newness of life available to the followers of Christ.  My point is that it was a meal.  It is incorrect to imagine that what Jesus did with His disciples in the upper room was Holy Communion as we practice it.  It was not.  This in no way detracts from Holy Communion – I believe it adds a dimension to it that has always been there, but a dimension that we have lost.  And that dimension is the concept of “the breaking of bread”.  What Jesus did with His disciples in the upper room was a meal.  The I Corinthians 11 scripture passage bears this out.  The apostle Paul said that Jesus took bread, gave thanks, and broke the bread; and then He took the cup after the supper.13  In Luke’s gospel, we also see the important phrase: “after the supper”.14 You see, in between the bread and the cup was a meal.  In between the elements of our Holy Communion, the bread and the cup, there was a meal.  What we now know as The Lord’s Table or The Lord’s Supper was originally part of “the breaking of bread” – it took place at the beginning and end of the meal. As I said: This in no way detracts from Holy Communion – I believe it adds a dimension to it that has always been there, but a dimension that we have lost.  And that dimension is the concept of “the breaking of bread”, which is a meal.   

This meal Jesus had with His disciples in the upper room was not His “last supper” – it was not His last meal.  The scriptures show that Jesus celebrated a meal with His disciples at least three times between His resurrection and ascension.  At least three times before His ascension Jesus appeared to His disciples and “broke bread” – ate and drank with His disciples and had a meal. We will read three specific instances in the scriptures where Jesus had a meal with His disciples after His resurrection, but the point is this: Jesus celebrated life with a meal - He celebrated His resurrection life with a meal.

In the New Testament accounts, it is written that there was a 40-day period between Christ’s resurrection and ascension, and that during this time He appeared to more than 500 people.15  During this period, three times at the very least, He chose to celebrate life with a meal.  This was obviously very meaningful to Him.  

In Acts 10:40-41, the apostle Peter is preaching and says: “… God raised up (Jesus) on the third day, and showed Him openly, not to all the people, but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead.”  Obviously, Peter’s main point is that God raised Jesus back to life; but the most significant thing he remembers about the resurrection appearances is that Jesus celebrated life with a meal.

On Resurrection Sunday, Jesus appeared to two disciples on the road to Emmaus and had a meal with them probably late in the afternoon.  Luke writes: “Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them.  Then their eyes were opened, and they knew Him.”16  

Later in the day, Jesus appeared to His disciples in the upper room where they were staying in Jerusalem.  He came at dinner time: The apostle Mark wrote: “Later He appeared to the eleven (Doubting Thomas wasn’t there.) as they sat at the table.”17  And of this visit, the apostle Luke writes: “… He said to them, ‘Have you anything here to eat?’  They gave Him a piece of a broiled fish; and He took it and ate it before them.”18  

And then the apostle John tells us that Jesus appeared to His disciples at the Sea of Galilee early in the morning in time for breakfast.  John writes: “Then, as soon as they had come to land, they saw a fire of coals there, and fish laid on it, and bread. Jesus said to them, ‘Bring some of the fish which you have just caught.’  Jesus said to them, ‘Come and eat breakfast.’ …. Jesus then came and took the bread and gave it to them, and likewise the fish.  This is now the third time Jesus showed Himself to His disciples after He was raised from the dead.”19

The significance of these resurrection appearances at mealtimes is that Jesus enjoyed eating; and he told His disciples: “Whenever you do this – whenever you have a meal together – remember Me and celebrate life – My resurrection life.”  This is the essence of “the breaking of bread”.  

I believe these concepts were more meaningful and more easily grasped by the 1st Century Christians than for us today.  This is because the Jewish people major on celebrating life.  They have a saying: “Le Chayim”, meaning “to life”.  In the Eastern worldview of the Hebrews or Jews, this physical life is not seen as being separate from spiritual life.  They see and celebrate the spiritual in the physical.  It is our Western worldview that makes such a distinction separating the physical and the spiritual.  But the Jews see and celebrate the spiritual in the physical. And the main way they celebrate life is through eating and drinking at special meals – what they called “the breaking of bread”.  In all cultures a meal may be used in a celebration, but the Mediterranean cultures excel at celebrating life through their eating and drinking.  Now if we cannot accept that they know how to eat and drink better than us, at least we can accept the fact that they enjoy it more.  They celebrate life through their eating and drinking.  So did Jesus.  This is why He spoke of life and equated it with eating and drinking.  And this is why He shared meals with His disciples after His resurrection.  He was setting a precedent for His disciples – a model or pattern for His Church.  

THE AGAPE MEAL

The early Church did carry on this practice for approximately 150 years.20  It was called “the breaking of bread” or the “Agape Meal”.  The Greek word, agape, simply means love – the God kind of love.  In time, the thanksgiving of the bread at the beginning and the cup at the end became separated from the meal.  A separate ritual was formed called The Eucharist – meaning thanksgiving. For various reasons, the Eucharist and the Agape Meal became two separate services; but for 150 years they were together in one service.  What were the reasons?  

Abuse – like that which Paul is addressing in I Corinthians 11.  Inconvenience - Putting on a meal and cleaning up afterward can be laborious if we have lost the joy of working together.  

The reason that Paul gives in his epistle is that the believers had lost the joy of eating together – they lost the “sacredness” of the Agape Meal.  He wrote to the Corinthians saying: “When you gather in the same place, you can’t possibly be eating the Lord’s Supper.  Each of you eats his own supper without waiting for each other.  So, one person goes hungry, and another gets drunk… Do you despise God’s church and embarrass people who don’t have anything to eat?  What can I say to you?  Should I praise you?  I won’t praise you for this.”21  You see, they forgot what it was all about.  But you can see from Paul’s words that they were having a meal – not just the elements of Holy Communion – it was a meal.  And we can see that Paul considers this Agape meal - to be a sacred meal, because he warned them not to do it in such “an unworthy manner”.  That is the real meaning of those verses of judgment.22  

So originally, Communion was the beginning and the ending of an Agape Meal.  I cannot think of a good reason why “the breaking of bread” could not be restored to its original format.  Throughout Church history, reformers like Count Zinzendorf and the Moravians and John Wesley and the early Methodists returned to the practice of the Agape Meal.  

But, if Communion and the Agape Meal are to remain separated, we cannot rush through the bread and the cup in Holy Communion, for this is why it sometimes seems empty of meaning.  What is missing is all the significance of the Agape Meal.  If we are not having a meal in between the elements of the bread and the cup, we need to spend time reflecting and meditating upon the spiritual truths represented in the Passover Meal – the Agape Meal – “the breaking of bread”. In the sacrament of the Eucharist or Holy Communion, meditating upon the mystery becomes our meal.

As the apostle Paul was admonishing the early Church, the “breaking of bread” or the Agape Meal should be considered as sacred as the thanksgiving for the bread and cup that precede and follow it.  I don’t believe that for Paul sacred would have meant solemn.  I don’t believe he expected a love feast of eating and drinking to be a solemn occasion.  The word Eucharist means thanksgiving. The breaking of bread and the Agape Meal are occasions of celebration – a celebration of life – a celebration of resurrection life.  Sacred doesn’t mean solemn.  Sacred means consecrated to the Lord.  So, how can the breaking of bread – how can an Agape Meal – how can a Potluck Meal be consecrated to the Lord?  By being aware that the Lord is in our midst. By being aware that we are eating and drinking with Jesus – just as He did with His disciples after His resurrection. I will close with a scripture which “says it all” for me.  It gives a picture of a sacredness without a solemnity. It’s about seeing and celebrating the spiritual in the physical.  It speaks of Le Chayim - “to life”.  It is an example of people sharing a meal before the Lord – aware of His presence in their midst.  This is from Exodus 24:11 “So they saw God, and they ate and drank.”23  Or as another translation simply puts it: “They shared a meal together in God's presence!”24  

ADDENDUM:
PROCLAIMING THE LORD’S DEATH

An Evangelistic Event

“For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in  remembrance of Me.” In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.”25

This says that “the Lord’s death” is proclaimed. I think it safe to say that the Lord’s resurrection is also implied, for Paul made a case a little later in this same epistle26 that without the resurrection, the whole of the gospel and our faith would be vanity. So, the Lord’s resurrection is implied, but the focus is clearly “the Lord’s death”. Here I would like to hopefully shed some light on why Paul may have focused on the Lord’s death.  

Paul said that we “proclaim” the Lord’s death. The Greek word which is here translated “proclaim” is kataggello, which can also be translated announce, declare, make known (publicly) – and also explain.

Paul said “you”, that is, “we” proclaim, announce, make known publically – we explain the Lord’s death. This whole concept originates with the Passover Meal. When the Lord instituted the Passover, he instructed the men of Israel by saying: “You shall explain (Hebrew: Haggadah) to your son on that day, this is done because of what the Lord did for me when I came out of Egypt.”27

An excerpt from John Gill’s commentary28:

“The apostle here refers to a custom used by the Jews on the night of the Passover to show forth the reason of their practice and the institution (of the Passover) to their children …. Saying how different is this night from all other nights …. Particularly he was to inform (them) what several things showed forth or declared29; (for example) that "the Passover” מגיד, "declared" or "showed forth" that (with regards to the angel of death) the Lord passed over the houses of our fathers in Egypt …. and these things are called הגדה, "the declaration", or “the showing forth”; and there is a treatise called הגדה של פסח, "The Showing Forth of the Passover" (The Hagadah), in which, besides the things mentioned, and many others, it is observed30, that it was commanded (that) the Jews לספר, "declare" the going out of Egypt, and that everyone that diligently declares the going out of Egypt, is praiseworthy. Now the apostle observes this end of the Lord's Supper, to show forth His death, in opposition to the notion of the "Judaizing" Christians at Corinth, who thought of nothing else but the showing forth of the Passover …. whereas the true and only intent of (the Lord’s Supper) was to show forth the death of Christ, redemption by Him, and the greatness of His love expressed therein, and which is to be continued till his second coming….”

So, we see that in celebrating the Passover, Israel proclaimed a message of the Lord’s redemption; and that in celebrating the Lord’s Supper, the Church proclaims essentially the same message of redemption, specifically through the work of Christ, “the Lamb of God Who takes away the sin of the world”.31

But I think it also accurate to say that the Lord’s Supper – in and of itself – proclaims that message – to us, the Church, and also to the world. The Lord’s Supper - in and of itself – makes an evangelistic proclamation – an evangelistic announcement. For this message was not initiated by Israel; nor was this gospel first introduced by the Church. This message originates in the heart and mind of God “before the foundation of the world”; and yet today, the Holy Spirit continues to make it known publically when in a spiritual and personal way, He sovereignly explains the meaning of the message to the hearts of people.

In his epistle, the apostle Peter refers to this message that was birthed before the foundation of the world: “(You were redeemed) with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world but was manifest in these last times for you.”32 The apostle John also makes the same reference to “the Lamb slain from the foundation of the world” in the Book of Revelation.33

And the Holy Spirit, Who has been poured out upon all humanity, today continues to “testify of Jesus”34 in the hearts of people by “proclaiming the Lord’s death until He comes”. This is what the Scriptures refer to as the “eternal gospel” for it spans from eternity past into eternity future. The apostle John writes in the Book of Revelation: “Then I saw another angel flying in midair, and he had the eternal gospel to proclaim to those who live on the earth —to every nation, tribe, language and people.”35 The message of the Cross – the message of the Lamb Slain - is the “bottom line” of all that God has to say to humanity.

And so, the Lord’s Supper can be an evangelistic event when so explained. Namely, from before the foundation of the world, that is, before sin ever came into the world through the Serpent in the Garden, the Lord purposed and planned the coming of “the Lamb of God Who takes away the sin of the world”. And by Christ’s atoning blood sacrifice, He redeems all who will utterly depend upon His redeeming sacrifice.

This is the message that we are to remember every time we celebrate the Lord’s Supper. This is a message that is to be “proclaimed” continuously until He returns to bring the redeemed into His eternal kingdom.




To: Table of CONTENTS



POSTSCRIPT

You Must Be Born Again1

JOHN 3:1-11

1Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2This man came to Jesus by night and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him." 3Jesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God." 4Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?" 5Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, 'You must be born again.' 8The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit." 9Nicodemus said to him, "How can these things be?" 10Jesus answered him, "Are you the teacher of Israel and yet you do not understand these things? 11Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony.

NICODEMUS

The topic of this essay is Jesus’ statement: “You must be born again.” Let’s begin with Nicodemus, who “came to Jesus at night.” Why did Nicodemus come at night? He either didn’t want to be seen, or wanted to be alone with Jesus.

The passage tells us he was “a man of the Pharisees”, “a ruler of the Jews”, “a teacher of Israel”. This means he was a member of the Jewish Council that sent a committee to investigate John the Baptist. Nicodemus knew that John had denied being the Messiah, and now he was checking out Jesus to determine for himself if He was the one John said would come after him.

Did he come at night because he was afraid to be seen with Jesus? Maybe. It says in John 12:42-43:

42 …many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43for they loved the glory that comes from man more than the glory that comes from God.

I think verse 2 shows that Nicodemus was truly looking for the Messiah. I also think he was being sincere in his interaction with Jesus, because in John 7:50-51 we see Nicodemus somewhat defending Jesus before the Pharisees. And in John 19:38-42, Nicodemus and Joseph of Arimathea, a secret disciple of Jesus, are asking Pilate for Jesus’ crucified body, in order to prepare it for burial. So, in the end, I think Nicodemus was a believer.

“YOU MUST BE BORN AGAIN”

But, we can also see from his encounter with Jesus – specifically in verses 4 and 9 – that, like many of us, he had difficulty understanding Jesus’ term, “born again”. When Jesus said: “You must be born again”, in verse 4, he was thinking that Jesus was referring to a 2nd natural birth. And in verse 9, after Jesus had explained to him that He was referring to a spiritual birth – a heavenly birth - being born from above – being born of the Spirit, Nicodemus still asks, “How can these things be?”

And today there are many Christians2 who do not understand this spiritual reality. There are denominations that avoid, and even ridicule, this spiritual reality, because some people have abused it. As someone has said: “The answer to abuse is not disuse.”3 It may be difficult to understand. It may be misunderstood. It may be abused. But, we can’t avoid it – it’s a necessity. Why do I say that? Because Jesus did. He said: “You must be born again.” There is no sense of option or preference in His statement. He said “Unless you are born again, you cannot see or enter the kingdom of God.”4 It’s an absolute necessity. We cannot be Biblical Christians without experiencing this spiritual reality. Jesus’ teaching on being born again is like Jesus Himself: Both the prophet Isaiah and the apostle Peter refer to Him as – “a stone of stumbling and a rock of offense.”5 We may stumble over Jesus and His concepts - we may be offended by Jesus and His teaching, but we cannot avoid this stone – we cannot just maneuver around this rock – we have to do business with it – we have to deal with it – we must experience the spiritual reality of being born of the Spirit if we want to be Biblical Christians. The apostle Paul said that “if any one does not have the Spirit of Christ, he does not belong to Christ”.6 And being born of the Spirit has all to do with having the Spirit of Christ.

REGENERATION

Now, when Jesus said we “must” be born again, he did not mean that this is something we must somehow accomplish by our own abilities. The new birth is the work of the Holy Spirit. What Jesus meant is that we “must” believe it, desire it, seek it and receive this spiritual reality. The new birth is something He desires for us; and something His Spirit accomplishes in us. But it is an absolute necessity – the fact is, the Christian life is quite impossible without being born again. This is the reason why we see this important concept of “Regeneration” discussed in John’s gospel and his epistle, as well as, the epistles of the apostles Paul, James and Peter.7 This doctrine of Regeneration, which simply means “generated again” or “born again”, is a basic and Biblical doctrine of the Christian faith.

So, as contentious as it is, we must try to understand it – more importantly we must experience the reality of being spiritually born again.

So, let’s see what we can understand from Jesus’ conversation with Nicodemus:

Jesus spoke in Aramaic and what He said was written in Greek. The concept He is discussing with Nicodemus simply means to be born a 2nd time – just what Nicodemus was referring to in verse 4. Where Nicodemus missed it is that Jesus wasn’t referring to a 2nd physical birth, but a 2nd birth that was spiritual. The Greek word translated “again” can mean either “from above” or “anew”. This spiritual “new birth”, “by the Spirit”, “from above” is described by the apostle Paul in this way in Titus 3:4-7:

4But when the goodness and loving kindness of God our Savior appeared, 5he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6whom he poured out on us richly through Jesus Christ our Savior, 7so that being justified by his grace we might become heirs according to the hope of eternal life.

Notice Paul’s phrase: “by the washing of regeneration and renewal of the Holy Spirit”. I believe this is a direct reference to Jesus’ words explaining to Nicodemus what he meant by the term “born again” – namely, “born of water and the Spirit”. “Water” and “Spirit” together indicate a spiritual cleansing and renewal. Putting Paul’s and Jesus’ terms side-by-side, the “washing of regeneration” or “born of water” and “the renewal of the Holy Spirit” or being “born of the Spirit” all mean one and the same thing.

KEYS TO UNDERSTANDING

Here are some keys to understanding what Jesus said to Nicodemus:8

BIBLICAL DESCRIPTIONS

But, how are we to understand the Spirit’s work of regeneration in the life of the believer? Here are some descriptions of regeneration: To be “regenerated” would simply mean to be generated again.

The apostle John spoke of it in terms of being “born again”, “born from above”, “born of God”, “born of the Spirit”.14

The apostle James spoke of it in terms of being “brought forth by the word of truth (or born of the word of truth), so that we would be a kind of first fruits of His creatures”.15

The apostle Peter described regeneration as being “born again to a living hope through the resurrection of Jesus Christ from the dead”, and also as being “born again, not of seed which is perishable but imperishable, that is through the living and enduring word of God.”16

So, regeneration is a theological term referring to the Biblical concept of being “born again”.

BIBLICAL EXPERIENCE

But, regeneration as a spiritual experience is also represented in a multifaceted way in the Scriptures. It means “believing in” and “receiving” Christ and “becoming a child of God”.17 It means being “saved by grace”.18 It means “passing out of death into life”19, that is, “having eternal life and not coming into the judgment” (of the sentence of death)20. It means passing out of the state of spiritual death (which is separation from God because of sin) and “being made alive together with Christ”.21 It means being “raised from the dead … to walk in newness of life”.22

The apostle Paul spoke about some of the effects of regeneration when he wrote: “you laid aside the old man with its evil practices and have put on the new man who is being renewed to a true knowledge according to the image of the One who created him.”23 This is a work which the Holy Spirit accomplishes in the believer as a result of regeneration.

I have a saying: We need to be taught sound doctrine; but we also need to experience sound doctrine. As I said earlier: We must try to understand the doctrine of being born again - and more importantly, we must experience the reality of being born again. I think it was in a book entitled Spiritual Reality or Obsession, in which a man named Watchman Nee stated something to this effect: “The doctrinal debates come to an end when one experiences the spiritual reality of the work of God in one’s life.” (Paraphrased)

While it is good to have understanding, humanly speaking, it seems we cannot totally understand the Holy Spirit’s work of regeneration. In John 3:8, Jesus likened the Spirit’s work of regeneration to the blowing of the wind – it is something we may not totally understand, but it is something we can experience.

8The wind blows where it wishes, and you hear its sound, but you do not know (i.e. do not understand) where it comes from or where it goes. So it is with everyone who is born of the Spirit."

It is important that we seek to understand this doctrine, but the experience of this doctrine is what Jesus is ultimately after. Jesus would like us to be able to understand and teach this doctrine to others, but what He is ultimately after is that we experience the reality of being born again. Our testimony and witness is not based upon our ability to understand and explain the doctrine – it is based upon our personal experience of the spiritual reality. This is essentially what He said to Nicodemus in John 3:11:

11Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, ….. i.e. “We know what we’re talking about – we’ve experienced it.”

Spiritual realities like regeneration are mysteries of God. Doctrine is an effort to give a Biblical explanation of a Biblical experience. You may not fully understand the doctrine, but you must experience the spiritual reality of being “born again”.

The experience of regeneration – being born again – takes place by the work of the Spirit of grace and is received through faith. But this does not mean: “You just have to accept it on faith”, (meaning believing it without experiencing it). This experience can be likened to the good works that follow true faith which James spoke about. In fact, James said that faith that doesn’t work itself out into your experience in “dead” – it’s questionable as to whether it can save you. Being born again is not something you “just accept on faith” that it has really taken place. Being born again involves having an experience with the Creator of the Universe – it is obviously and assuredly life changing.

HOW DO YOU KNOW?

So, how do you know if you are “born again”?24 I’d like to list some indicators from the Bible that I believe point to reality of having been born of the Spirit because they indicate the presence and ministry of the Holy Spirit in one’s life experience.

This is something that Jesus said about the Holy Spirit in John 16:8:

8And when he comes, he will convict the world concerning sin and righteousness and judgment.

You are born again, if the Holy Spirit has brought you to faith in Jesus Christ by convicting you of sin, and convincing you of the righteousness and judgment of God.

And in John 16:13, He also said this about the Holy Spirit regarding our life experience:

13When the Spirit of truth comes, he will guide you into all the truth.

The apostle Paul wrote to the Corinthians:

“… no one comprehends the thoughts of God except the Spirit of God. 12Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. 14The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” (I Corinthians 2:11-14)

So, you are born again, if you are beginning to understand the thoughts of God in His Word, accept

the things of the Spirit of God, and experience the spiritual realities of the things God has freely given.

People often say: “I read the Bible, but I don’t understand it.” You are born again, if you are beginning to understand the Bible. You don’t have a relationship with a book, but God’s Book is helping you to have a relationship with Him. That’s why God gave us the Bible. You are born again if you are convinced of what Paul wrote in II Timothy 3:16 – that

16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.

You are born again if you are experiencing the word of God to be

… living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart, as it says in Hebrews 4:12.

If this is your experience, the apostle Peter says,

23 … you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.25

You are born again if you have begun to see yourself as having a new spiritual identity.

As Paul wrote in Romans 8:15a-16:

15“… you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God.”

You are born of the Spirit, if you have begun to experience the “Fellowship of the Holy Spirit”.

(II Corinthians 13:14) i.e. You have begun to experience a new spiritual dimension to your life - the presence of “Immanuel” – “God with us” – and you are experiencing fellowship – i.e. a personal relationship with some degree of intimacy with -

The apostle John speaks of this “Fellowship of the Holy Spirit” in 1 John 1:1-4:

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life— 2 the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us— 3 that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. 4 And we are writing these things so that our joy may be complete.




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ABOUT US

Just a little bit about ourselves ...

​Bill and Frances Furioso photo We have been married for 37 years, and have two children, four grandchildren, and two great-grandchildren.
     Being an avid student by nature, I have done formal study in various fields including Education, Music, Philosophy and Theology.  
     We served as missionaries in South Africa for thirteen years helping to establish churches and train church leaders. Our Bible teaching ministry has also taken us to other countries like Zimbabwe, Brazil, and England, as well as, throughout the United States.
     We have pastored several churches, and as an itinerant Bible teacher, I have ministered in hundreds of churches on four continents. As a writer, I've authored many publications which are distributed to church leaders worldwide.    
     We have ministered together speaking in churches, leading spiritual formation seminars, personal mentoring, and administrating an international partnership of church leaders.

ACT publications

“… combining spiritual thoughts with spiritual words.” 1 Corinthians 2:13
 

A teaching ministry from Bill and Frances Furioso

At Christ’s Table

Disciples of the King and His Kingdom eating and drinking of Jesus
    
THE HEAD
 THE CENTER
  THE FOUNDATION 
   of Biblical Christianity
    with a view to 
     REVELATION of Christ 
      RELATIONSHIP with Christ 
       REFLECTION of Christ

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Correspondence: AtChristsTable@gmail.com




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FOOTNOTES

Notes (ACTS 2:37-47)

[←A1][X] ACTS 2:37-47
    37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"
    38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.
    39For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."
    40And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."
    41Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.
    42And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and in prayers.
    43Then fear came upon every soul, and many wonders and signs were done through the apostles.
    44Now all who believed were together, and had all things in common,
    45and sold their possessions and goods, and divided them among all, as anyone had need.
    46So, continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,
    47praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.
[←A2][X] ACTS 2:37-47
    37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"
    38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.
    39For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."
    40And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."
    41Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.
    42And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and in prayers.
    43Then fear came upon every soul, and many wonders and signs were done through the apostles.
    44Now all who believed were together, and had all things in common,
    45and sold their possessions and goods, and divided them among all, as anyone had need.
    46So, continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,
    47praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.
[←A3][X] ACTS 2:37-47
    37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"
    38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.
    39For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."
    40And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."
    41Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.
    42And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and in prayers.
    43Then fear came upon every soul, and many wonders and signs were done through the apostles.
    44Now all who believed were together, and had all things in common,
    45and sold their possessions and goods, and divided them among all, as anyone had need.
    46So, continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,
    47praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.
[←A4][X] ACTS 2:37-47
    37Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"
    38Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.
    39For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."
    40And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."
    41Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.
    42And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and in prayers.
    43Then fear came upon every soul, and many wonders and signs were done through the apostles.
    44Now all who believed were together, and had all things in common,
    45and sold their possessions and goods, and divided them among all, as anyone had need.
    46So, continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,
    47praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.

Notes (PROLOGUE):

[←1][X] “The Drawing of the Holy Spirit” can be read as a stand-alone essay, or as an introduction to a series of essays entitled “The Way: #1: Repentance, # 2: The Meaning of Baptism, and # 3: Receiving the Gift of the Holy Spirit” – in which case, another essay, entitled “You Must Be Born Again”, could be read as a follow-up. For complimentary .pdf copies of these or any other essays, email: AtChristsTable@gmail.com
[←2][X] This view corresponds to the Wesleyan doctrine referred to as “prevenient grace”.
[←3][X] Again, I recommend my essays, “Foundation Stones”, “Repentance”, “You Must Be Born Again”, and “Receiving the Gift of the Holy Spirit: 2 & a 3rd Views of When”. For complimentary .pdf copies of these and any other essays, email: AtChristsTable@gmail.com
[←4][X] Unless otherwise noted, all Scripture quotations are from the New American Standard Bible.
[←5][X]John 1:12-13; 3:5-8
[←6][X] Jeremiah 31:3
[←7][X] Romans 2:4
[←8][X] John 6:44-45
[←9][X] “violently dragging” would be (Greek) suro.
[←10][X] Isaiah 54:13
[←11][X] Psalm 73:22
[←12][X] John 6:44-45
[←13][X] Luke 10:39
[←14][X] Isaiah 6:9-10
[←15][X] Acts 26:18 & 20b
[←16][X] Ezekiel 36:26
[←17][X] John 1:12-13; 3:5-8
[←18][X] John 6:44-45
[←19][X] Ephesians 1:18
[←20][X] John 16:8-11
[←21][X] Romans 8:20
[←22][X] Ecclesiastes 1:2; 12:8
[←23][X] Psalm 39:5-6
[←24][X] Psalm 62:9
[←25][X] Romans 1:17; 3:22
[←26][X] Isaiah 64:6
[←27][X] John 10:10
[←28][X] 1 John 5:19
[←29][X] This is the literal meaning of the Greek verb keimai, translated with the phrase: “lying under the sway of”.
[←30][X] (Greek) krino
[←31][X] Jeremiah 23:29
[←32][X] Isaiah 40:1-2
[←33][X] Isaiah 40:3a
[←34][X] Isaiah 40:3b-4
[←35][X] Cf. Isaiah 6:1-5
[←36][X] Isaiah 40:5-8
[←37][X] Hebrews 4:12
[←38][X] Isaiah 55:11 New International Version
[←39][X] Isaiah 55:18 New International Version
[←40][X] Romans 4:17 New International Version
[←41][X] 1 Peter 1:23 New International Version

Notes (INTRODUCTION - THE WAY):

[←12][X] “The Way” series consists of: # 1: “Repentance”; # 2: “The Meaning of Baptism”; # 3: “Receiving the Gift of the Holy Spirit”. Suggested Reading in conjunction with this series entitled “The Way” – as an introduction: “The Drawing of the Holy Spirit”; and as a follow-up: “You Must Be Born Again”. For a complimentary .pdf copy of these or any other essay, email: AtChristsTable@gmail.com
[←1][X] Acts 9:2, 18:25, 19:9, 23, 22:4, 24:14, 22
[←2][X] John 14:6
[←3][X] Hebrews 10:20
[←4][X] I Peter 2:21
[←5][X] All scripture quotations are from the NKJV, unless otherwise noted.
[←6][X] Cf. “How to read the Bible for All It’s Worth” by Gordon Fee and Douglas Stuart, p. 124. Cf. pp. 126-130 for “6 Hermeneutical Principles for Interpreting Acts”.
[←7][X] The “principle” or “rule” or “law”.
[←8][X] Romans 8:14; Hebrews 2:10
[←9][X] Matthew 3:13-17
[←10][X] Matthew 3:11; Acts 13:24, 19:4
[←11][X] Matthew 3:13-17; Isaiah 11:2, 42:1; 1 John 5:6

Notes (PART 1)

[←12][X] #1: “Repentance”; #2: “The Meaning of Baptism”; #3: “Receiving the Gift of the Holy Spirit”. Suggested Reading in conjunction with this series entitled “The Way” – as an introduction: “The Drawing of the Holy Spirit”; and as a follow-up: “You Must Be Born Again”. For a complimentary .pdf copy of these or any other essay, email: AtChristsTable@gmail.com
[←13][X] Matthew 3:1-2
[←14][X] Matthew 4:17
[←15][X] Acts 2:37-38
[←16][X] Luke 24:47
[←17][X] Romans 6:23
[←18][X] 2 Corinthians 7:10
[←19][X] John 16:8
[←20][X] Matthew 3:8, Luke 3:8, Acts 26:20
[←21][X] #3340 Strong’s Exhaustive Concordance, W.E. Vine’s Expository Dictionary of Biblical Words
[←22][X] Acts 17:30
[←23][X] John 14:17, 15:26, 16:13
[←24][X] John 17:17 and II Corinthians 6:7, Colossians 1:5, II Timothy 2:15, James 1:18
[←25][X] Hebrews 4:12
[←26][X] Colossians 1:9 The New Testament in Modern English, J.B. Phillips
[←27][X] Acts 26:20
[←28][X] Matthew 3:8
[←29][X] Acts 2:38
[←30][X] Acts 3:19
[←31][X] Revelation 2:5 & 16, 3:3 & 19
[←32][X] Acts 3:20-21
[←33][X] John 15:4-5

Notes (PART 2)

[←12][X] # 1: “Repentance”; # 2: “The Meaning of Baptism”; # 3: “Receiving the Gift of the Holy Spirit”. Suggested Reading in conjunction with this series entitled “The Way” – as an introduction: “The Drawing of the Holy Spirit”; and as a follow-up: “You Must Be Born Again”. For a complimentary .pdf copy of these or any other essay, email: AtChristsTable@gmail.com
[←13][X] John 16:13
[←14][X] Acts 2:38
[←15][X] Matthew 28:19-20, Mark 16:15-16
[←16][X] Acts 1:1
[←17][X] Acts 2:17 (Joel 2:28)
[←18][X] Acts 2:38 God’s Word Translation
[←19][X] See Excerpt, “Repentance” on p.17
[←20][X] Mark 16:16
[←21][X] I Corinthians 1:30
[←22][X] I Peter 3:21
[←23][X] Acts 2:40, John 12:31
[←24][X] Colossians 1:13-14 NASB & NKJV, Galatians 6:14
[←25][X] Revelation 11:15, Ephesians 2:19
[←26][X] Philippians 3:20, Hebrews 12:22-24
[←27][X] Acts 17:7
[←28][X] See throughout the books of Deuteronomy and Joshua
[←29][X] John 1:28, 3:26, 10:40
[←30][X] I Peter 3:21
[←31][X] Acts 4:12 Contemporary English Version
[←32][X] John 1:29
[←33][X] (Greek) baptisma Vine’s Expository Dictionary of Biblical Words
[←34][X] Romans 6:3-5, Colossians 2:12
[←35][X] John 3:3-5, Titus 3:5
[←36][X] Matthew 3:16, Mark 1:9-10, Luke 3:21-22, Acts 2:38, 19:1-7
[←37][X] Acts 2:38, 22:16, I Corinthians 6:11, Hebrews 10:22, I Peter 3:21
[←38][X] Matthew 28:19-20
[←39][X] I Corinthians 15:1-4
[←40][X] Romans 6:3-5 also Colossians 2:12
[←41][X] Luke 9:23
[←42][X] Philippians 3:10
[←43][X] I Corinthians 1:30
[←44][X] Galatians 3:27
[←45][X] Although the word “Papal” appears in the title, the content of this writing very much applies to the Protestant traditions as well.
[←46][X] 2nd Edition (1843) pp. 132-151. I would like to thank Paul Rapoza for drawing my attention to Gurney’s writings. Paul also provided the text of this public domain work on his website, Helps Communications ministry: https://www.helps7.com Paul also hosts a site called, “A Restoration Digital Materials Library”: https://usr.helps7.com/RL/

Notes (PART 3)

[←13][X] Although, they certainly MUST receive the Holy Spirit. Cf. John 3:3-8; Romans 8:9.
[←14][X] Concerning the hard-to-define term, Evangelical: The contemporary usage of the term derives from a 20th century movement which was perceived as the middle ground between the theological liberalism in the Mainline Protestant denominations and the cultural separatism of Fundamentalist Christianity. In North American usage the term "evangelicals" is nearly always used in this sense.
[←15][X] Concerning the less difficult-to-define term, Pentecostal: Pentecostalism is a fundamentalist religious movement within Christianity that places special emphasis on the direct personal experience of God through the Baptism of the Holy Spirit, as shown in the Biblical account of the Day of Pentecost (Acts 2).
[←16][X] Cf. John 3:3-8; Romans 8:9
[←17][X] Or creature. II Corinthians 5:17, Galatians 6:15, Ephesians 2:10, 15, 4:24, Colossians 3:10
[←18][X] Cf. My essay, “The Drawing of the Holy Spirit”. For a complimentary .pdf copy of this or any of my essays, email: AtChristsTable@gmail.com
[←19][X] If you are unchurched, I’m fairly certain it has not disturbed you.
[←20][X] The titles Spirit of Christ and Holy Spirit both refer to the same Spirit of God, as God is one Spirit. I Corinthians 12:9, 11, 13, Ephesians 2:18, 4:4.
[←21][X] The New Living Translation. NASB: “… if anyone does not have the Spirit of Christ, he does not belong to Him.”
[←22][X] i.e. You do belong to Christ.
[←23][X] Romans 8:9-11
[←24][X] James 2:19
[←25][X] Romans 8:9
[←26][X] Acts 2:38, 20:21
[←27][X] In the first century, water baptism was a public ritual.
[←28][X] Mark 16:16, Acts 2:38, Romans 10:9-10
[←29][X] Matthew 28:19-20
[←30][X] Luke 24:47, Romans 5:10, 6:6
[←31][X] This is a phrase which we will deal with later in the essay. While “Apostolic Descriptions” are NOT synonymous with the phrase “THE PATTERN OF CHRIST”, it is NOT contrary to it; but rather, act as examples of “THE PATTERN OF CHRIST”.
[←32][X] Romans 8:9
[←33][X] Romans 8:2
[←34][X] John 6:63, Romans 6:4
[←35][X] John 1:13, 3:3-7, II Corinthians 5:17, Ephesians 4:24, Colossians 3:10
[←36][X] II Corinthians 1:21-22
[←37][X] Acts 1:4-8, I Corinthians 12:13, Galatians 3:27
[←38][X] Acts 1:8, I Corinthians 12:4-7, Galatians 5:22-23
[←39][X] The titles Spirit of Christ and Holy Spirit both refer to the same Spirit of God, as God is one Spirit. I Corinthians 12:9, 11, 13, Ephesians 2:18, 4:4.
[←40][X] Romans 8:9 The New Living Translation. NASB: “… if anyone does not have the Spirit of Christ, he does not belong to Him.”
[←41][X] I John 5:11-12
[←42][X] John 6:62, II Corinthians 3:6
[←43][X] John 20:17
[←44][X] Luke 24:49, Acts 1:4-8
[←45][X] John 1:12, 13:10
[←46][X] The Acts of the Apostles represent recorded history during the New Covenant; whereas, the Gospels represent a transition period between the Old and the New Covenants. One may understand Jesus of Nazareth to be walking in the New Covenant, but everyone else, including the disciples were still walking under the Old Covenant. i.e. The Holy Spirit was IN Jesus of Nazareth, but the Holy Spirit was still only WITH the disciples: John 14:16-17 (+18-20).
[←47][X] Genesis 2:7
[←48][X] John 16:7, Luke 24:39, Acts 1:4
[←49][X] John 16:7, Acts 2:33
[←50][X] John 7:39
[←51][X] Luke 24:49, Acts 1:4-8
[←52][X] Luke 11:11-13
[←53][X] I Corinthians 10:11
[←54][X] Luke 11:1-4
[←55][X] Luke 11:5-10
[←56][X] Luke 11:13
[←57][X] Acts 1:12-14, (Acts 2:1)
[←58][X] This comprehensive view does not fully agree with either the traditional Evangelical view or the traditional Pentecostal view, which both have aspects of truth. But the comprehensive view does agree with those aspects of truth in both views.
[←59][X] Romans 8:9-11
[←60][X] Despite the fact most church and ministry “Statements of Faith” refer to the Bible as the authority, or standard, or measure in all matters of faith and practice, there are those who purport “the New Testament does not offer a pattern for church practice”. I understand what is meant by this, but cannot agree with this statement. The bases for this statement vary. Some say: “The historical and cultural context of the New Testament is different to ours today.” This, it would seem, obliterates the possibility of any” authority” or “standard” or “measure”, for “the times, they are a-changing" constantly. Similarly, I heard from a friend: “The epistles were written to largely address and correct problems in the churches, (possibly true), and therefore, we should not adopt any apparent New Testament pattern, but rather utilize a variety of ‘models’, which can then be forsaken when they cease to serve their purpose.” (definitely not true) Postmodern pragmatism at its best! The whole of the Bible, from Genesis to Revelation, deals with a “problem” viz. sin. Is the Bible then to be seen as merely one possible pragmatic “model”, which can be arbitrarily abandoned for other emerging historical and cultural “models” outside of the Bible? Others say: “There are principles, but not a pattern in the New Testament Scriptures.” I would go further and say more accurately: THE PRINCIPLE or THE PATTERN of the New Covenant is NOT “the letter”, but CHRIST HIMSELF whom we find described in the scripture.
[←61][X] A term traditionally used by the traditional churches.
[←62][X] A phrase coined by British minister and author, David Pawson.
[←63][X] Footnote 30, p.12.
[←64][X] Ephesians 1:13
[←65][X] Acts 2:14-36
[←66][X] John 16:7-11
[←67][X] Acts 2:41 “So then, those who had received his word were baptized….”
[←68][X] Acts 2;41-42 (Matthew 3:8 and James 2:14)
[←69][X] If one is baptized, but has not really repented, then one merely “got wet” - likewise, if one is baptized, but has not really believed. Romans 10:9-10
[←70][X] Mark 16:16
[←71][X] Acts 8:16
[←72][X] Acts 8:15, 17, 19, and the “received” of Acts 10:47 equates to the “fell upon” of Acts 10:44.
[←73][X] Acts 8:16
[←74][X] Acts 8:18
[←75][X] Acts 1:5
[←76][X] Acts 2:4
[←77][X] Acts 10:44, 11:15
[←78][X] Acts 10:45
[←79][X] Acts 19:6
[←80][X] Acts 8:13
[←81][X] Acts 8:18-21
[←82][X] Acts 8:22-23
[←83][X] Acts 8:24 In fact, Simon Magnus apparently went on to establish a movement of Jewish-type Gnosticism. (Eusebius, History: II, 13:1-8, Justin Martyr, Apology: I, 26, Irenaeus, Against Heresies: I, 23:1-2, Buttrick, The Interpreter’s Dictionary of the Bible: p. 359, Goppelt, Jesus, Paul and Judaism (Nelson): p. 176-178.
[←84][X] Acts 10:1-33
[←85][X] Ephesians 1:13, Acts 10:34-43
[←86][X] Definition: A divinely appointed order or age, and its administration among humanity and the world.
[←87][X] Acts 11:1-18
[←88][X] We see that God had attempted to prepare Peter for this new dispensation through a vision: Acts 10:9-17 & 11:4-12. We can see that this was also a necessity with the apostle Paul: In his conversion experience on the road to Damascus (Acts 9:1-19), he immediately responds to the encounter with the risen Christ with repentance and belief (verses 5 & 9). After three days, he is water baptized - apparently after receiving the gift of the Holy Spirit. I understand the explanation for this departure from the other descriptions in the Book of Acts to be this: The Lord’s equipping of Paul, “the apostle to the Gentiles” (Romans 1:5, 11:13, Galatians 2:8, I Timothy 2:7) and “a Hebrew of Hebrews… a Pharisee” (Philippians 3:5). That is, like the apostle Peter, Paul needed to first receive revelation and understanding of this new dispensation of the giving of the Holy Spirit to Gentiles.
[←89][X] The KJV more accurately translates the phrase “since ye believed”.
[←90][X] Acts 18:24-28
[←91][X] Galatians 3;2
[←92][X] Ephesians 1:13
[←93][X] Or creature. II Corinthians 5:17, Galatians 6:15, Ephesians 2:10, 15, 4:24, Colossians 3:10
[←94][X] Luke 11:11-13

Notes (PART 4)

[←5][X] John 6:63 New King James Version
[←6][X] The New Living Translation & the Contemporary English Version
[←7][X] II Corinthians 3:6
[←8][X] Galatians 5:22-23
[←9][X] Luke 2:46-47
[←10][X] Luke 4:15-20, 6:6, 13:10
[←11][X] Matthew 28:19-20
[←12][X] E.g. Matthew 13:1-52, Mark 4:1-33, Luke 8:4-18  
[←13][X] Matthew 5:3-7:27
[←14][X] Luke 6:20-49
[←15][X] John 1:18, 8:19, 14:7
[←16][X] I Corinthians 3:10-11
[←17][X] Ephesians 3:4-5
[←18][X] I Corinthians 3:10-11
[←19][X] Ephesians 3:4-5
[←20][X] So that the reader doesn’t miss the point of what I desire to communicate here: The debate concerning whether the ministry of the apostle still exists for the Church today or “passed  away” in the first century, in this case, is quite beside the point.  Apostolic (adjective) teaching, based on the apostles’ (noun)  teaching recorded in the Scriptures is an absolutely necessary and sorely lacking genre and quality of teaching having a particular approach and goal – viz. to lay the foundation of Christ and to build Christ experientially in the lives of individuals and churches.  I am focusing here on the adjective, apostolic, rather than the noun, apostle – i.e. a genre and quality of faith and practice (Jude 3), rather than a supposed job description of an apostle.  
[←21][X] I Corinthians 3:10-11, Ephesians 2:20, 3:1-7
[←22][X] II Corinthians 3:6
[←23][X] Exodus 19:6
[←24][X] I Samuel 8:5-7
[←25][X] Exodus 20:19
[←26][X] Jeremiah 31:34
[←27][X] Galatians 4:19
[←28][X] II Corinthians 3:18 & 4:6
[←29][X] Colossians 1:27-28
[←30][X] Ephesians 5:22-33
[←31][X] II Corinthians 3:18 (+ 4:6)
[←32][X] II Corinthians 3:18 (+4:6)
[←33][X] Romans 8:28-29 New Living Translation
[←34][X] The New Living Translation & the Contemporary English Version
[←35][X] Hebrews 4:12 New American Standard Version
[←36][X] Hebrews 4:12 New Living Translation
[←37][X] Galatians 4:19, Ephesians 4:13
[←38][X] II Corinthians 3:18 (+ 4:6)
[←39][X] Ephesians 4:7, 11-12. (“as” in the NASB, and “to be” in the NKJV are not in the Greek text.)
[←40][X] Matthew 16:18
[←41][X] 1 Thessalonians 1:5 The Amplified Bible
[←42][X] Ephesians 4:11
[←43][X] 2 Corinthians 5:20
[←44][X] Acts 4:13

Notes (PART 5)

[←5][X] All scripture quotations are from the NKJV, unless otherwise noted.
[←6][X] “The Drawing of the Holy Spirit”, The Meaning of Repentance”, “The Meaning of Baptism”, “Receiving the Gift of the Holy Spirit”, “You Must Be Born Again”. https://usr.helps7.com/AtChristsTable/ecards/ACT041.html
[←7][X] Exodus 12:1-13
[←8][X] I Corinthians 5:7
[←9][X] Romans 6:23
[←10][X] John 1:29.  All Scripture quotations are from the New King James Version, unless otherwise noted.
[←11][X] John 6
[←12][X] IVF Bible Dictionary, 750; The Life and Times of Jesus the Messiah, A. Edersheim, Vol. II, 206; Christian Worship in the Primitive Church, A.B. MacDonald, 125.
[←13][X] I Corinthians 11:23-25
[←14][X] Luke 22:20
[←15][X] Acts 1:3 & I Corinthians 15:6
[←16][X] Luke 24:30-31a
[←17][X] Mark 16:14
[←18][X] Luke 24:41-43 New American Standard Bible
[←19][X] John 21:9-10, 12a, 14
[←20][X] Up to the time of Justin Martyr, 150 A.D. ref. The Interpreter’s Dictionary of the Bible (Abingdon Press), Article: The Lord’s Supper by M.H. Shepherd Jr.
[←21][X] I Corinthians 11:20-22 God’s Word Translation
[←22][X] I Corinthians 11:27-34
[←23][X] Exodus 24:11
[←24][X] Exodus 24:11 New Living Translation
[←25][X] 1 Corinthians 11:23-26 New American Standard Bible
[←26][X] 1 Corinthians 15
[←27][X] Exodus 13:8 The Amplified Bible
[←28][X] Exposition of the Entire Bible
[←29][X] Moses Kotsensis Mitzvot Tora prec. aff. 41.
[←30][X] P. 5, 6. Ed. Rittangel. & Seder. Tephillot. Ed. Basil. fol. 243. 1
[←31][X] John 1:29, 36
[←32][X] 1 Peter 1:19-20
[←33][X] 13:8
[←34][X] John 15:26
[←35][X] 14:16

Notes (POSTSCRIPT)

[←1][X] All Scripture quotations are from the English Standard Version. “You Must Be Born Again” can be read as a stand-alone essay, or as a follow-up to a series of essays entitled “The Way: # 1: Repentance, # 2: The Meaning of Baptism, and # 3: Receiving the Gift of the Holy Spirit” – in which case, another essay, entitled “The Drawing of the Holy Spirit”, could be read as an introduction. For complimentary .pdf copies of these or any other essays, email: AtChristsTable@gmail.com
[←2][X] As well as, non-Christians.
[←3][X] David Pawson, a Reformed Baptist Bible teacher in England.
[←4][X] John 3:3, 5
[←5][X] Isaiah 8:14, I Peter 2:8
[←6][X] Romans 8:9
[←7][X] John 1:12-13, 3:6-7, 5:24; Romans 6:3-6; Ephesians 1:20, 2:5; Colossians 1:18, 3:5-14; James 1:18; I Peter 1:3, 23; I John 3:14
[←8][X] Reference: F.F. Bruce, Hard Sayings of the Bible (IVP, 1996)
[←9][X] e.g. Ezekiel 36:25-27 & Isaiah 44:3-5
[←10][X] Greek: pneuma & Hebrew: Ruach
[←11][X] Genesis 2:7
[←12][X] This is a doctrine of the Catholic, Greek Orthodox and Lutheran Churches, as well as the Churches of Christ (The latter does not practice infant baptism.)
[←13][X] It is not within the scope of this message to refute in detail the teaching of “Baptismal Regeneration”. But, this has been addressed elsewhere. e.g. False Doctrines by John R. Rice.
[←14][X] John 1:12-13, 3:6-7
[←15][X] James 1:18
[←16][X] I Peter 1:3 & 23
[←17][X] John 1;12
[←18][X] Ephesians 2:5
[←19][X] John 5:24 & I John 3;14
[←20][X] John 5:24
[←21][X] Ephesians 2:5
[←22][X] Romans 6:3-6
[←23][X] Colossians 3:9-10
[←24][X] J.C. Ryle wrote a short article entitled, Are You Born Again?, in which he lists 6 marks of being born again. His article is based squarely on Scripture depicting what most would consider to be a “mature Christian”.
[←25][X] I Peter 1:23



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