This is a format I’ve used in small group settings to lead inductive Bible studies. This format has been adapted from various people over the years. (I’ve included footnotes to reference borrowed material.[1])

I pray this sheet is helpful for you. You can download a PDF version here.

OBSERVATION – What does the text say? What do I see?

~Use six “lures” by asking: Who? What? Where? When? Why?[2]

~Look for six “things”: emphasized, repeated, related, alike, unlike, true to life.[3]

1. What is the “big idea” of __________? Summarize these verses into one sentence. How does that one sentence align with your “big idea” you wrote on your chart of this book?

2. List some of the important subjects, verbs, objects, adjectives, prepositions, and conjunctions that stood out to you from __________. What stood out to you and why? How do your observations of the key words or phrases relate to the entire book of __________?

3. Are there any people or places listed in __________? If so, briefly list those below.

4. What tone is this author speaking in? Loving, strict, encouraging, etc.? Explain your answer.

INTERPRETATION – What does the text mean?

~Pay attention to the genre (narrative, poetry, letter, etc.), literal or figurative language, context of the passage, cultural backgrounds.

~Think through the cultural gaps of politics, religions, economies, legal laws, agriculture, clothing customs, domestic roles, geography, military, and social customs.[4]

~Search for cross-references in Scripture that describe these same events, topics, or people, and see what they reveal about the passage you are studying.[5]

5.

6.

7.

8.

APPLICATION – How do I apply it?

~Nine questions to ask: 1. Is there an example for me to follow? 2. Is there a sin to avoid? 3. Is there a promise to claim? 4. Is there a prayer to repeat? 5. Is there a command to obey? 6. Is there a condition to meet? 7. Is there a verse to memorize? 8. Is there an error to mark? 9. Is there a challenge to face?[6]

9. List two principles for Christian living that you learned from ___________.

•                                                                                                                                                             .
•                                                                                                                                          .

10. What is something you are going to do this week to apply what you have learned? Pick a verse from __________ that will help you with your application and memorize that verse.

[1] Robert Traina, Methodical Bible Study (Grand Rapids, MI: Zondervan, 1980).

[2] Howard Hendricks and William Hendricks, Living by the Book (Chicago, IL: Moody, 2007), 94-98.

[3] Hendricks, Living by the Book, 145-173.

[4] Roy Zuck, Basic Bible Interpretation(Colorado Springs, CO: David C. Cook, 1991), 80-90.

[5] Charles Swindoll, Searching the Scriptures (Carol Stream, IL: Tyndale, 2013), 135-158.

[6] Hendricks, Living by the Book, 338-342.

One of the most effective evangelists in history, Billy Graham, believes, “The central message of the Bible is Jesus Christ.” But who is Jesus? For this paper I am going to focus on the question of “Who is Jesus” based on the Gospel of Matthew and my own personal experience with Jesus Christ. After studying the book of Matthew and reflecting on who Jesus is to me, I believe that Jesus is a leader who teaches, equips, and serves through sacrifice. First, let us see how Jesus taught throughout the Gospel of Matthew.

When reading the Gospel of Matthew, I can’t help but notice that Jesus is a teacher. The Gospel of Matthew quickly moves through Jesus’ family heritage, how and where He was born, His baptism from John the Baptist, and the three temptations He faced. As soon as Jesus finishes his 40 days in the desert facing the three temptations, Jesus hears that John the Baptist has been arrested, and Jesus travels to the Sea of Galilee where Matthew tells us, “From then on Jesus began to preach.”[1] Up until this point in time, Jesus has not preached or performed any miracles.

The first action of ministry that the Gospel of Matthew records is that Jesus begins to preach. Matthew gives us a glimpse at Jesus’ first preached message which is only one sentence, “Repent of your sins and turn to God, for the Kingdom of Heaven in near.”[2] After this short one-sentence message, Jesus goes out to recruit His disciples. Jesus knows that He will need a group of devoted followers who will carry on His message after He is no longer on earth. We will discuss this topic later in more depth of how Jesus equipped His disciples through His teaching, so I don’t want to go too deep into that here.

We can make five observations of why Jesus is a teacher: 1) He teaches large groups (such as the Sermon on the Mount); 2) He teaches small groups (such as the 12 disciples); 3) He is always alert for teaching opportunities (often using people’s questions as an opportunity to teach about more deeply rooted spiritual issues); 4) He teaches individuals (such as the many people who came up to him to ask him questions); and, 5) He teaches wherever he goes (such as the top of a mountain, on a sea shore, and from a boat).[3]

That is the context of where Jesus teaches through his three years of ministry. He teaches many people in many areas with a mission to prove He is God’s son, heal the sick, and teach people how to get to heaven. Now knowing that Jesus is a teacher who teaches many people in a variety of contexts, we can look closer at what He teaches and how it is structured throughout the Gospel of Matthew. 

When carefully studying the book of Matthew we notice how Matthew has carefully crafted his book into five distinct teaching “sermons” from Jesus. Most of these sermons are separated with “When Jesus had finished giving these instructions”[4] or “When Jesus had finished telling these stories and illustrations.”[5] Clearly, the Apostle Matthew is focused on sharing the teachings of Jesus. He is so focused on this that since Matthew is a Jew, writing to Jews attempting to prove Jesus as being God’s son, he might have chosen to group these teachings in five sections as a way to parallel his gospel with the Pentateuch.[6]

Matthew is leveraging the cultural heritage of Jews at that time for the benefit of the Jews who are familiar with the five books of law. It can also be argued that this Gospel of Matthew has been written to add to and possibly replace those five books of law that the Jews so closely studied and memorized at that time. When writing about the five teachings included in the book of Matthew, Christian Hauer and William Young in their book, An Introduction to the Bible, explain, “Clearly this gospel [Matthew] is concerned. . . not only with proclaiming the authority of Jesus as teacher and preacher, but also with giving the content of his teaching. The fivefold division of the gospel seems patterned after the Five Books of Moses in the Tanak.”[7] As we now can see that Jesus is a teacher, how does his ability to teach related to the Pharisees, Sadducees, Rabbis, and religious teachers of that time?

We can make the assertion that Jesus has an incredible ability to teach simply based on the number of people who followed Him. As He teaches and performs miracles, more and more people begin to follow His teachings and learn from Him. This is evident in the reaction the crowds have after Jesus delivers His famous Sermon on the Mount where Matthew tells us, “When Jesus had finished saying these things, the crowds were amazed at his teaching, for he taught with real authority—quite unlike their teachers of religious law.”[8] However, as you can imagine, there were lots of teachers at that time. How do we know to differentiate Jesus? What type of authority does Jesus have that allows Him to speak so powerfully and how is that related to the other priests, religious leaders, and rabbis of that day?

Gene R. Smillie carefully articulates how this took place in his article, Jesus’ Response to the Question of His Authority in Matthew 21 when he writes: “By demonstrating Jesus’ superiority of His opponents in rabbinical debate Matthew revealed Jesus’ authority to teach (the particular activity in which He was engaged at the moment they challenged Him, 21:23), that is, to declare theological truth. One after another, the religious authorities of His day came at Him to test Him. One after another, they were defeated.”[9] And it was not just Jesus’ authority that gave Him the ability to teach and influence the people to change their lifestyles, it was the way he communicated His sayings in simple yet profound ways.

Any leader knows the importance of making his message simple and clear. Read any book on vision casting and that is one of the main topics the author will tell you to do. When commenting on the way Jesus taught parables, Bible teacher Chuck Swindoll asserts, “As you study Jesus’ method of communicating you will find this advice underlying it: make it clear. Make it simple. Emphasize the essentials. Forget about impressing others. Be content to leave some things unsaid.”[10] Any good leader does the hard work to break down his or her teachings into simple principles and stories that anyone can understand, especially the underprivileged, poor, and illiterate, which are the main audiences Jesus is teaching. However, a leader being a great teacher is not enough to make that person a leader.

Jesus is an amazing teacher, but He also needs to be able to equip others with His message and skills so they can go where He cannot go. He knows that He could not do everything all on His own—He needs a team to help Him reach as many people as possible. Because Jesus knows this He starts early to develop a team of 12 men who would carry on His ministry and take His message literally to the ends of the earth. Earlier I mentioned that Jesus gives a one sentence sermon as soon as he arrives in Galilee. What I did not tell you is what His first action is after that message. The first thing that we observe Jesus doing after He is tempted for 40 days in the desert is gathering four disciples. Jesus gets baptized by John the Baptist, He is tempted by the devil in the desert, then He preaches “Repent of your sins and turn to God, for the Kingdom of Heaven is near.”[11] Then, we see Jesus start to gather His team before teaching any more than that one sentence or performing any miracles. In Jesus’ time, it was traditional for a teacher to wait for disciples and pupils to come to him, desiring to learn.

However, Jesus goes against the common rules of that day (as He did with so many other things) and He goes to men and calls them to Him. He goes to their places of work and asks them to be His disciples. We can make two observations on the significance of Jesus picking at least some of His disciples at this time: 1) To make sure His disciples have as many opportunities as possible to watch Him perform his ministry while learning in that process; and, 2) He knows these men will be carrying on His ministry so every moment of time He spends with them is precious.[12] At a later time in Matthew, we see Jesus coming to a key point in his ministry when He can no longer expect his 12 disciples to tag along and watch Him. Instead they need to also be dong the work.

A key part of the Gospel of Matthew is the end of chapter nine until the end of chapter ten. Jesus’ ministry is starting to gain significant momentum as He shows great teaching with authority and heals many people. In Matthew 9:18-21 many people are reaching out to Jesus for help faster than He can help them. Jesus heals a dead girl, a bleeding woman, and as He is traveling somewhere else, two blind men begin following Him asking Him to heal them. So, Jesus heals them and as soon as the two blind men leave, a demon possessed man who cannot speak is brought to Jesus. People are being brought to Jesus faster than He can heal them, and this is when we begin to see the equipping part of His ministry. At this time, Jesus is traveling throughout towns and villages (by foot I might add) teaching in synagogues.[13] This is when we see Him start to lead His disciples. Jesus is doing as much of the ministry on His own that He can, but He needs help.

This is a turning point in Jesus’ ministry because He now equips His disciples to go out. They have seen Him do His ministry of teaching and healing people. Now it is their turn to give it a try and do their best to multiply Jesus’ efforts. Jesus describes this scenario when He says, “ ‘The harvest is great, but the works are few. So pray to the Lord who is in charge of the harvest; ask him to send more workers into his fields.’ Jesus called his twelve disciples together and gave them authority to cast out evil spirits and to heal every kind of disease and illness.”[14] After this, Jesus gives His disciples advice on what to do, who to stay with while on their trip, how to rely on their faith, who to serve, what to take with them, what to expect, and what to beware of. Leadership expert John Maxwell comments on this passage of scripture observing, “Leaders must develop others to reach their potential. No one did this better than Jesus. Even though He has not finished training His disciples, He sends them out to exercise their gifts. At some point we need to end the lecture and send them out to try what they have learned.”[15]

Jesus makes a strategic move by sending out His disciples to begin doing their work before He died. This gives them time to practice with their teacher and mentor watching, while they can perfect and hone their ministry with Jesus’ help. The disciples have watched Jesus do His ministry, and now it is their time to go out and do it. And based on the text of Matthew, Jesus does everything He can to include His disciples in the ministry He is doing through teaching and healing so the disciples can observe and learn. Then Jesus takes additional time to equip them for the work they were about to do.

At the end of the Gospel of Matthew we see Jesus’ last words which are often called the “Great Commission.” In the Great Commission, Jesus encourages His disciples to take what they have learned and share it with the entire world. Jesus wants them to disciple others just as Jesus had disciple’d them: to baptize people in Jesus’ name and to teach the new Christians to obey all of Jesus’ commands. Jesus’ focus of equipping His disciples to go out and do great works is a key part of His leadership, but it is not the only part because He also is a servant through sacrifice.

Ultimately, leadership is sacrifice. The size of a leader is often measured by the amount of sacrifice given for the benefit of his or her followers. Jesus meets this standard in a way no one else ever has because He sacrificed Himself for us. He came and died on the cross for our sins so that we could be made holy and join Him in heaven. Nowhere else throughout the Gospel of Matthew is this more clear than when Jesus is giving a prayer of Thanksgiving: “Come to me, all of you where are weary and carry heavy burdens, and I will give you rest. Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. For my yoke is easy to bear, and the burden I give you is light.”[16]

This is something very different than the things at that time. Throughout most of Jewish history political leaders put more and more burdens on the people. Even religious leaders at that time put burdens on the people telling them religion was about laws and laws on top of the laws that they needed to follow to be holy and go to heaven. Yet, here is a man with no official title offering to give the people rest if they would only bring their burdens to Him. Jesus was here to serve through sacrifice, to carry the load they could not carry on their own. Billy Graham hammers this point home when he writes, “Jesus, by example, tells us that every true leader should be a helper, a servant, or even a bondslave. This is a command, not a suggestion, and applies with special force to leaders.”[17]

Now that we know Jesus is a leader who teaches, equips, and serves through sacrifice we need to see how that applies to our lives. What are we to do (regardless if we are a Christian or not) in response to the fact that Jesus works hard to teach, equip others to carry on ministry, and serves us through the sacrifice of Himself on the cross? How do we respond to that in a way that honors Him and teaches, equips, and serves others through sacrifice? For me personally, I seek to teach others just as Jesus did through my blog where I post articles six days a week. While at work at United Way, I have worked hard to equip a new co-worker in our department on how to fundraise efficiently from companies in our area. And I serve through sacrifice with my girlfriend, Jen, by seeking to meet her needs of love, respect, and time on a daily basis. None of these are easy, but when it comes to following Jesus as a teacher, equipper, and a servant through sacrifice, it calls for a strong person dedicated to that process. Because Jesus sacrificed for us, the least we can do is return the favor by doing the same things He did to teach, equip, and serve others through sacrifice.

BIBLIOGRAPHY

Graham, Billy, The Holy Spirit. Nashville, TN: Thomas Nelson, 1978.

Hauer, Christian A., and William A. Young. An Introduction to the Bible. 7^th ed. Upper Saddle River, NJ: Pearson Prentice Hall, 2008.

Hiebert, Dr. D. Edmond “Jesus the Master Teacher,” In Called to Teach, edited by David Ewert, 21-37. Fresno, CA: Center for Mennonite Brethren Studies, 1980.

Hutchison, John C. “Servanthood: Jesus’ Countercultural Call to Christian Leaders,” Bibliotheca Sacra 166 (January-March 2009): 53-69.

Maxwell, John C. The Maxwell Leadership Bible, 2^nd ed. Nashville, TN: Thomas Nelson, 2007.

Smillie, Gene R. “Jesus’ Response to the Question of His Authority in Matthew 21,” Bibliotheca Sacra 162 (October-December 2005): 459-469.

Swindoll, Charles R. The Living Insights Study Bible, Grand Rapids, MI: Zondervan, 1996.

[1] Matt. 4:17 (New Living Translation)

[2] Matt. 4:17

[3] Dr. D. Edmond Hiebert, “Jesus the Master Teacher,” in Called to Teach, ed. David Ewert (Fresno, CA: Center for Mennonite Brethren Studies, 1980), 22-23.

[4] Matt. 13:53

[5] Matt. 11:1

[6] The Pentateuch consists of the first five books included in the Bible probably written by Moses. They are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. They were and still are the five books of laws that practicing religious Jews follow to this very day.

[7] Christian A. Hauer and William A. Young, An Introduction to the Bible. 7^th ed. (Upper Saddle River, NJ: Pearson Prentice Hall, 2008), 269.

[8] Matt. 7:28-29

[9] Gene R. Smillie, “Jesus’ Response to the Question of His Authority in Matthew 21,” Bibliotheca Sacra 162 (October-December 2005): 467.

[10] Charles R. Swindoll, The Living Insights Study Bible, (Grand Rapids, MI: Zondervan, 1996), 1020.

[11] Matt. 4:17

[12] The book of Matthew does not tell us if Jesus chose all of His disciples at this time before delivering the Sermon on the Mount. We do know for sure, that Jesus at least picked four of His disciples before delivering His Sermon on the Mount.

[13] A synagogue is a type of community center where children attended schools, special events were held, where people came to hear the Bible read publicly and talk about it together.

[14] Matt. 9:37-10:1

[15] John C. Maxwell, The Maxwell Leadership Bible, 2^nd ed. (Nashville, TN: Thomas Nelson, 2007), 1191.

[16] Matt. 11:28-30

[17] Billy Graham, The Holy Spirit (Nashville, TN: Thomas Nelson, 1978), 202.

Churches need to play a significant role in our community in order to save lost souls. To serve lost souls churches must be effective, but what makes up an effective church? There are a few things that I believe the church should be and do in order to play a key role in saving souls and helping people authentically live as Christ followers. From my own personal experience of what God has done in my life, from reading the Bible, and from observing my own church, I believe there are three core elements that allow a church to be effective. I believe a church needs to be led well, it should have solid Bible-based teaching, and it should show love to the community. These three elements of an effective church in a community can be deduced from a small passage in the book of Acts that shows us how the early church performed ministry in an effective way. Let us start by taking a look into the early Christian church in chapter six of Acts.

In the book of Acts there is a lot happening. Jesus has died, risen from the dead, been taken up into heaven, the day of Pentecost comes and with it comes the Holy Spirit, and the apostle Peter delivers an amazing sermon that saves 3,000 souls. Then, the early apostles begin to experience some opposition from religious leaders.[1] The result is that the religious leaders release the apostles, and we can now read what they do after being released starting in Acts 5:42:[2]

And every day, in the Temple and from house to house, they continued to teach and preach this message: “Jesus is the Messiah.” But as the believers rapidly multiplied, there were rumblings of discontent. The Greek-speaking believers complained about the Hebrew-speaking believers, saying that their widows were being discriminated against in the daily distribution of food. So the Twelve called a meeting of all the believers. They said, “We apostles should spend out time teaching the word of God, not running a food program. And so, brothers, select seven men who are well respected and are full of the Spirit and wisdom. We will give them this responsibility. Then we apostles can spend our time in prayer and teaching the word.” Everyone liked this idea, and they chose the following: Stephen (a man full of faith and the Holy Spirit), Phillip, Procorus, Nicanor, Timon, Parmenas, and Nicolas of Antioch (an earlier convert to the Jewish faith). These seven where presented to the apostles, who prayed for them as they laid their hands on them. So God’s message continued to spread. The number of believers greatly increased in Jerusalem, and many of the Jewish priests were converted too.[3]

This passage of scripture contains massive implications for local churches today if we study it. When studying this passage it shows us 1) how and why the church should be led well; 2) how important biblical teaching is; and 3) how the combination of a well led church with solid teaching allows God’s love to be shown in the community. Rather than you simply trusting me about each these three observations from Acts, let us take some time to examine each of them. The starting point of the church ministering effectively to the community is by being led well.

As we are looking at church effectiveness and comparing it to chapter six of Acts, there are some significant things the early church apostles did in order to lead the church well. One is that these apostles knew exactly what tasks were most important for them to do and they did not deviate from those tasks. Three times in this passage we see the apostles say that their priority was to “teach” the word of God.[4] The setting for this passage is that the church had been experiencing tremendous growth. Just before Acts 5:42, the apostles had been arrested and flogged by Jewish religious leaders because they were teaching and follow Jesus’ ways. The religious leaders let the men go after having them flogged because they believed the apostles would no longer be important and relevant to the community and the culture at that time. However, we know that “every day, in the Temple and from house to house, they continued to teach and preach this message: ‘Jesus is the Messiah.’”[5] Right from the beginning they knew what was most important to them, and they continued to do that.

Next in the story from Acts, the Greek-speaking believers complained because they believed their widows were being discriminated against in the food distribution compared to the Hebrew-speaking widows. The Greek-speaking believers had the attitude of “Hey, they are getting what we want/deserve, we won’t tolerate that.” With this in mind, we see the apostles react in an interesting way by quickly calling a meeting and bringing all the believers together—not just a few, not just the core leaders, and not just the people they know will agree with them. They call all the believers together, and they announce what is going to happen by making this bold declaration: “We apostles should spend our time teaching the word of God, not running a food program. And so, brothers, select seven men who are well respected and are full of the Spirit and wisdom. We will give them this responsibility. Then we apostles can spend our time in prayer and teaching the word.”[6] What a bold statement! The apostles of the early church made an important executive decision. They knew what the church needed to do in order to be successful, they declared it, and they organized it. This means that if we want our church to be well led, we need to be slightly aristocratic in our leadership of the church. The Senior Pastor should have the freedom to make key decisions and lead well. He or she has been elected to lead the church and should be given the freedom to do that well.

But what about those 12 leaders gave them the ability to be leaders? Church expert Craig Van Gelder gives us a good description of church leaders in his book, The Essence of the Church, when he writes, “First, leaders in the church must have a mature Christian character. . . .Second, the Bible assumes that leaders in the church will be selected based on their gifts and skills. The Spirit gives spiritual gifts to all in the church. Some gifts relate directly to leadership.”[7] We see both of these statements from Van Gelder in relation to the leaders we have observed in chapter six of Acts. The apostles were very mature in their faith since 11 of them had spent three years with Jesus and had already endured some persecution because of their faith. These early leaders knew they preached and taught well, so they selected seven men to do the food ministry. They knew that effective leaders focus on doing one thing well, while ineffective leaders attempt to do everything and do nothing well.

This shows church leadership, staff, and members of the church the necessity of finding their areas of strength. When giving a talk on this same passage of scripture, Andy Stanley, pastor of one of the largest churches in America, North Point Community Church, states that we should, “Only do what only you can do. The less you do, the more you accomplish.”[8] Say what? Less is more? The essence of what Andy is teaching is that leaders in the church, in order to be effective, need to focus in on the few things that only they can do. These 12 apostles were clearly called to preach and teach based on the three years they spent with Jesus. These 12 men had been personally equipped by Jesus to be leaders of the early church, and no one else at that time had been as equipped or given as much authority as they had. Clearly they were called to preach and do nothing else. We see them leading the church by having the authority to make an important decision. They stayed focused to do only what they could do, and that allowed them to lead well, which is exactly what the church in our culture needs to do: lead well.

As we have already discussed, a key element of these early church leaders doing what only they could do was teaching, which is the second of three core elements the church needs to do to be effective. Teaching in the church is important, and we can learn about how important it is from one of the greatest Bible teachers of our time, Billy Graham, when he powerfully declares, “Church is not for pretenders and performers. Church is a place for pastors to preach principles of faith in order to prepare believers to face the storms of life on the stage of an unbelieving world.”[9] That is a powerful statement from Billy Graham, a man who has preached in many countries and to millions of people. Now, back to the story of our new church in Acts. We learn from this early description of the church in chapter six of Acts that teaching the word of God was so important that it was taking up all of the apostles’ time.[10] When a church is led well and has a pastor (or two) who is given the time and freedom to devote a large chunk of time to teaching the word of God, it will help to strengthen that church’s believers who attend regularly. To strengthen the current believers, the church needs to have strong teaching every Sunday. Church should be focused on teaching solid Biblical concepts that are addressed in the Bible, and they should be related and connected to our current culture today. This is not easy, but it is essential to developing and equipping current believers to more effectively live out their faith and share it with others who do not have a personal relationship with Jesus.

As a church we are to teach our community what it means to live with faith. We need to teach people how to pray, read the Bible, serve the poor, and paint a picture of what it means to authentically live out our faith. Through that teaching, people should be equipped for work of sharing their faith. Just this past week, Pastor Brian at Enclave Community Church gave us some teaching about the importance of sharing our faith with others even if we do not have all the answers to people’s difficult questions. After teaching through the story of Phillip in Acts 8:26-40, Pastor Brian gave us an outline of six verses from the book of Romans we can use to share our faith with others. This is exactly the equipping that needs to be done for the people of the church so that they may be strengthened in their faith while also being more effective at sharing it But teaching does not have to be limited to Sunday morning sermons. The importance of Christians participating in teaching environments can be emphasized through the church stressing the importance of being involved in a weekly Bible study. Or the church might hold conferences on specific topics or even conduct their own weekly teaching classes.

In the church I attend, Enclave Community Church, people come every week to listen to Pastor Brian teach. That might be the only Biblical teaching or Bible verses a person hears all week, which is why it is important that a church has great teaching for the people who come. If they only hear a 40 minute sermon once a week, then we need to make sure it is the best 40 minute sermon we can possibly produce. People who come to Enclave Community Church and hear Pastor Brian preach are there to listen and learn from what he says. They readily await his teaching with a pen and his outline sitting in their Bible while turned to the passage of text he is teaching through. A great example of this is my friend Mike who started attending Enclave in January of 2010. Mike has a rough past due to methamphetamine and alcohol addictions. After reaching a low point in his life and with the help of family, friends, and his fiancé, Mike enlisted in the Salvation Army Adult Rehabilitation Center in Stockton, CA to help him get his life on track. As a result, Mike was able to get to know Jesus Christ as his personal Savior. Shortly after being released from the six month program in Stockton, Mike came back to live in Turlock and began attending Enclave in January of 2010. When I met Mike in March of 2010, I asked him his story and how he came to attend Enclave. (Asking questions and listening is a key part of showing love, which we will learn about later.) He shared his story of spending time in Stockton at the Rehabilitation Center, how he was now clean of drugs and alcohol, and that he had been to Enclave every single Sunday for the past three months since coming back to Turlock. In his Bible he had every one of Pastor Brian’s outlines marked up and filled with notes. Mike, as a new Christian, faithfully attended Enclave every single week to learn as much as he could about what it means to be a Christian man following Jesus. But the story does not end there, after attending Enclave for a year and a half, Mike has started a group he calls the “Enclave Prayer Warriors.” Mike organizes this group to meet once a week to pray for the church, each other, and the church’s members. Because of the solid Biblical teaching from Pastor Brian and the discipleship from his small group and counseling he received through Enclave, he has now gone on to do his own ministry that is reaching out to even more people. Mike’s story is exactly the reason that church must have strong teaching for its believers.

In addition to the church working hard to teach its current believers, another important role of the church is to find ways to share the gospel with others who are not currently believing or practicing Christians. Again, let’s go back to chapter six of Acts where it shows us how the combination of a well led church with solid Bible teaching allows God’s love to be shown to the community. This early church shows us how we are able to reach out to the community and serve when the people already in the church have been correctly taught and equipped. Because of that taking place, the 12 apostles were able to quickly chose seven men who could fill the need to feed the widows. Since the apostles were so strongly preaching and teaching, they were able to delegate to someone else the responsibility of taking care of the Greek-speaking believers and Hebrew-speaking believers. I realize that in this passage those widows were probably already part of the church, but the principle applies more generally. Someone who has been equipped and is able to serve people within the church can just as easily do the same for someone outside the church. We can sum up this entire story with verse 7 which says, “So God’s message continued to spread. The number of believers greatly increased in Jerusalem, and many of the Jewish priests were converted, too.”[11] Because the leaders of the early church were smart and disciplined enough to know they needed to do what only they could do, they were able to delegate the work of feeding the widows to seven other men who were just as capable (if not more than the apostles) of doing the job.

A key element of the church is to have the systems and processes in place so members have the freedom to listen to others and tell them about Jesus. The church should be structured with freedom for its members to do good works and use their gifts. And the essence of church members showing God’s love to the community starts with a simple act of listening to lost and hurting people in our neighborhood. When writing about what it means to be an effective church in our own neighborhood, Alan Roxburgh and M. Scott Boren believe, “. . . the real work involves sitting with the people, listening to their stories, and entering their world with an open mind and heart—not bringing predetermined decisions and goals to the table.”[12] Listening to lost and hurting people needs to be the first thing that we do. People do not want easy answers to the difficult questions they are dealing with and confused by. People want a friend who will listen to them and know them for who they are.[13] As we have already learned, it takes teaching and equipping church members for them to know that they cannot always walk up to a stranger in Wal-Mart, share the story of Jesus, and expect to have a confession right there. Through solid teaching and equipping, church members will know how to become friends with others as a way to evangelize and live with them in community regardless of their differences. During or after listening to lost and hurting people, church members can show God’s love to them by offering assistance with food, free or low-cost counseling, vacation Bible school for their kids, or a health clinic for the homeless. But again, this all wraps back to our first point of the church needing to be well led to allow this to happen.

In our Church and the Mission of God class, my classmate, Amy Berger, shared a powerful story that serves as an example of how the church needs to be well led in order for that love to make it to the community. Amy had been attending a church for several years when she decided that she wanted serve others. Instead of having the freedom for Amy to raise her hand, say she wanted to serve others, and be put to work, Amy instead had to go through an intense administrative process. She needed to fill out pages of paperwork for the church explaining what she wanted to do and why. Then she was required to meet with an associate pastor to go over her paperwork and discuss her desire to serve. Then she was required to wait for a phone call back from church about where she would be allowed to serve. That call never came. As a result, Amy visited another church where she again raised her hand saying that she wanted to offer her time to serve and help others who are in need. Immediately she was informed of several projects and initiatives the church already had in place, and she was allowed to pick the one she would like to give her time to. Amy currently spends time every week at a local school tutoring elementary school kids and teaching them good values.[14] Amy’s story shows the power of a well led church that has given its members the freedom to show God’s love to others.

Amy showing that love is exactly what we are called to do to our community: show Jesus’ love to others. Back to Van Gelder’s book, The Essence of the Church, where he informs us of what the church should look like to the outside the community by saying that, “The church is to demonstrate a new lifestyle before the world, one that breaks the cycle of anger, reaction, and revenge that characterizes the world’s practices. The core of this lifestyle is to be Christian service. Christians are to serve both fellow believers and unbelievers, even when they are hostile and mistreat us.”[15] Sometimes listening to others and serving them means we will have to sacrifice our time, attention, and money. But if the church encourages us to get out and meet with people to show love, and the church equips us to do that, then it is the right thing to do in Jesus’ name. I do not know of any other activity or more important task of a member of the church than to talk with others about Jesus. There are many people in our communities who are lost, hurting, and who do not know Jesus. It is up to us to find ways to get out there to talk with people about Jesus because if our church is going to be effective in reaching the people in our neighborhood, talking with them is the core practice in making that happen.

As we have studied what it means to be an effective church today from the book of Acts and other examples, let us wrap up our time with the story after the story. The story after the story is that the early church, led by twelve men who had no priestly training or authority, went out to spread the good news of Jesus to the entire known world at that time. They traveled by road and boat, they taught in Temples and homes, and they fostered the growth of the early church to what it now is today: Christianity as the largest religion in the world. Because these men led their church well, focused on delivering solid Biblical teaching, and gave others ways to show God’s love, they helped to create what we now know as modern Christianity.

BIBLIOGRAPHY

Graham, Billy. Storm Warning (Nashville, TN: Thomas Nelson, 2010), 164.

Henry, Matthew. “Acts.” In The Definitive Bible Commentary, edited by Owen Collins, 1154-1184. London: HarperCollinsReligious, 1999.

NLT Study Bible. Carol Stream, Il: Tyndale House Publishers, 1998.

Stanley, Andy. “When Less is More.” Lecture, Catalyst West Conference at Mariners Church, Orange County, CA, April 23, 2010.

Roxburgh, Alan J. and M. Scott Boren. Introducing the Missional Church: What it is, Why it Matters, How to Become One. Grand Rapids, MI: Baker Books, 2009.

Van Gelder, Craig. The Essence of the Church: A Community Created by the Spirit. Grand Rapids, MI: Baker Books, 2000.

[1] Please note that when I use the word “apostles,” I am using it in the context of the 12 disciples (minus Judas) that are now the current leaders of the early church.

[2] The passage of scripture we are studying is Acts 5:42 through Acts 6:7. However, for simplicity sake, throughout this paper I will refer to the passage as “chapter six of Acts.”

[3] Acts 5:42-6:7 (New Living Translation)

[4] Acts 5:42, 6:3,4

[5] Acts 5:42

[6] Acts 6:2-4

[7] Craig Van Gelder, The Essence of the Church: A Community Created by the Spirit (Grand Rapids, MI: Baker Books, 2000), 181.

[8] Andy Stanley, “When Less is More” (lecture, Catalyst West Conference at Mariners Church, Orange County, CA, April 23, 2010).

[9] Billy Graham, Storm Warning (Nashville, TN: Thomas Nelson, 2010), 164.

[10] Matthew Henry, “Acts,” in The Definitive Bible Commentary, ed. Owen Collins (London: HarperCollinsReligious, 1999), 1160.

[11] Acts 6:7

[12] Alan Roxburg and M. Scott Boren, Introducing the Missional Church: What it is, Why it Matters, How to Become One (Grand Rapids, MI: Baker Books, 2009), 86.

[13] Ibid. 84

[14] Amy Berger, conversation with author, Fresno, CA, June 23, 2011.

[15] Craig Van Gelder, The Essence of the Church: A Community Created by the Spirit (Grand Rapids, MI: Baker Books, 2000), 153.

I. THE DISPENSATIONAL VIEW ON HOW PAUL APPLIES THE PROMISES GIVEN TO ISRAEL TO THE GENTILES

A. What Is the Initial Question at Issue? (Gal 3:1-5)

The initial question at issue is how the Gentiles received the Spirit. It was not by chance. It was not by obeying the law. It was not by being perfect.[1] Ultimately, the Spirit was given with faith while hearing, not by fulfilling the Law.[2]

B. What Is Treated as the Old Testament Paradigm of Blessing? (3:6)

The Old Testament paradigm of blessing was justification by faith (therefore blessed by God). Paul states that the Galatians received the Holy Spirit because “you believed the message you heard about Christ” (Gal 3:5, NLT). Developing his argument further, Paul continues, “In the same way” (Gal 3:6) stating that Abraham believed and God counted him as righteous in the same way that the Gentiles believed God and God counted them as righteous.

C. What Jews Are Sons of Abraham? (3:7)

The Jews who believe in God by faith are true sons of Abraham. “The real children of Abraham, then, are those who put their faith in God” (Gal 3:7). Those Jews put their faith in God and shared in Abraham’s offspring. However, this is slightly different than what the “seed” of Abraham is. The real sons of Abraham are those who put their faith in God.

D. What Was God’s Purpose for the Gentiles? (3:8-9)

God’s purpose for the Gentiles was that they would be counted righteous because of their faith. “[T]he Scriptures looked forward to this time when God would declare the Gentiles to be righteous because of their faith” (Gal 3:8a). Furthermore, this meant that through Abraham all the nations would be blessed (Gal 3:8b is quoted from Gen 12:3; 18:18; 22:18; 26:4; 28:14). Therefore, “all who put their faith in Christ share the same blessing Abraham received because of his faith” (Gal 3:9). In this way, God had always intended to use Abraham to bless the world and to use Abraham’s faith (as a means to righteousness) as a model for others (both Jew and Gentile) to follow.

E. How Does God Use the Law to Bring Blessing? (3:10-13)

The curse comes upon those who fail to obey the Law completely which was contrary to a declaration of justification for making a “good attempt.” Those who rely on the works of the Law are under the curse (3:10) for three reasons: (1) the Law demands obedience in all that it commands (Gal 3:10 cf. Deut 27:26), (2) faith is judged in exchange for righteousness (Gal 3:12 cf. Hab 2:4), and (3) hanging on a tree, Christ took the curse of the Law in order to redeem us from the curse (Gal 3:13 cf. Deut 21:23).

F. What are the Two Clauses in Transition? (3:14) What Is the Point of Each Clause?

The two clauses are governed by the Greek conjunction ἵνα which is often interpreted “in order that (of purpose); so that (of result); that (indirect statement).”[3] The first ἵνα clause of 3:14 is a purpose clause stating “that the blessing of Abraham . . . Gentiles.”  The second ἵνα clause is a result clause stating, “that we might receive the Spirit.” Both Jew and Gentile are included in this reception of the Spirit. The purpose was that redemption is for Gentiles which God had originally promised to Abraham (this meant that the Gentiles may be blessed and justified with Abraham as the example.

G. How Did God Bring Inheritance to the Jews? (3:15-18)

God brought the inheritance to the Jews through Jesus (not Abraham, Isaac, or David). This inheritance was given to Abraham and “his child. . . . and that, of course, means Christ” (Gal 3:16). After Jesus’ ascension to heaven that inheritance is now received by the Spirit through faith.  

1. What Was the Point of the Promise?

The point of the Promise is that it was a promise and not a condition under the Law. It was a covenant grant cut as an unconditional promissory agreement. “Serve me and live a blameless life. I will make a covenant with you” (Gen 17:1-2). This inheritance was a promise and still is a promise that “God graciously gave it [promise] to Abraham as a promise” (Gal 3:18).

2. Would a Law Covenant Annul the Promise?

The Law Covenant given 430 years later did not annul the Promise Covenant. “The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking his promise” (Gal 3:17). Instead the two promises work together. The Law Covenant and Abrahamic Covenant do not compete (even though it might appear that way), but they worked together because neither gave life.

H. What Is the Point of the Law in Providing Inheritance? (3:19-25)

The Law was ultimately given to tutor Israel. In this way it was supposed to help Israel recognize and receive the seed to whom the Promise was made. Additionally, the Law was given to show the Patriarchs their sins as Isaac, Jacob, and Joseph’s generations continued to violate God’s expectations (3:19). Furthermore, the Law was an agreement between two parties with Moses as mediator. “Now a mediator is helpful if more than one party must reach an agreement. But God, who is one, did not use a mediator when he gave his promise to Abraham” (3:20). In this manner God imitates, Moses mediates, and Israel responds. The Law was to confront Israel with their transgressions not in a contradictory way, but complementary (3:21). The Scripture placed everyone as “prisoners of sin” (3:22) and the promised life of freedom is given to those who are “believing in Jesus Christ” (3:22). Finally, the Law was given to tutor Israel to recognize that their justification was by faith. “Before the way of faith in Christ was available to us, we were placed under guard by the law. We were kept in protective custody, so to speak, until the way of faith was revealed” (3:23). This was guarding the Jews until faith and the Holy Spirit became their tutor to bring them to Christ.

I. How Do Gentiles Become Sons of God? (3:26)

By receiving the Gospel—faith in Jesus Christ—the Gentiles become heirs in partnership with Christ having been baptized into Christ. “For you all are children of God through faith in Christ Jesus” (3:26). Simply, faith in Jesus is the means by which Gentiles become sons of God. Looking back on Gal 3:1-5 Paul writes to the Jews saying “you” received the Spirit by believing the message about Christ (3:2, 5). Now, in Gal 3:26 “you” is applied to the Gentiles as the ones who now are sons of God by also believing the message of Jesus Christ. What was true for the Jews being justified by faith (3:24-25) also applies to the Gentiles.

J. How Is Diversity of Peoples Brought to Share as One in Christ? (3:27)

Christ has provided an avenue for “all” (3:27) peoples to be brought together via Christ’s baptism. They are grown sons and heirs in inheritance. They have “put on” Christ; “all who have been united with Christ in baptism have put on Christ, like putting on new clothes.” They have been “baptized into Christ” and identified with him as partner.

K. How Are Gentiles the Seed of Abraham? (3:28)

The new partnership has replaced the old partnership. The Mosaic Covenant partnership involved distinctions in privilege not present in the present partnership. Ultimately, Gentiles are the “seed of Abraham” because they have “been united with Christ in baptism” (3:26). Since Jesus was the “seed” (singular) which would bless the nations, the Gentiles are the seed of Abraham because they have been blessed through Jesus.

1. How is “Seed” Used in 3:16?

Seed is used in 3:16 to refer specifically to Jesus. “God gave the promises to Abraham and his child. And notice that the Scripture doesn’t say ‘to his children,’ as if it meant many descendants. Rather, it says ‘to his child’ – and that, of course, means Christ” (3:16). Therefore, Jesus is the “seed” in a singular sense.

2. How Does this Relate to Sons in 3:7?

Gentiles are the seed of Abraham because they have received the inheritance by faith, just as the Jews did first. Therefore the process was the same. For “the real children of Abraham, then, are those who put their faith in God” (3:7). Just as the Jews were not saved by the Law, but instead by their faith in God, so the Gentiles now can receive that same inheritance by faith in Abraham’s seed, which is Jesus.

3. How Are Jews and Gentiles Seed of Abraham in the Same Sense and in a Different Sense?

Jews and Gentiles are the seed of Abraham in the same sense that they both can receive the inheritance and the Spirit by belief in Jesus Christ. The sense in which they are slightly different is that the Jews are the literal and physical “seed” of Abraham. The Jews directly share Abraham’s DNA. However, Gentiles do not share the literal and physical heritage of being the “seed” of Abraham in the sense of sharing DNA.

II. N.T. WRIGHT’S POSITION ON HOW PAUL APPLIES THE PROMISES GIVEN TO ISRAEL TO THE GENTILES

A. What is the Initial Question at Issue? (3:1-5)

Wright does not see the text of Galatians 3 to be about the theological contrast between grace and law. Nor is it about the psychological contrast between the struggle to please a legalistic God or enjoying the underserved pleasure of a gracious God. Instead, Wright believes that Paul’s concern was for the single family in a context of Messiah-based (to come) people of Abraham alongside with the crucified-Messiah community formed by the Torah.[4]

B. What is Treated as the Old Testament Paradigm of Blessing? (3:6)

[I was unable to find N.T. Wright’s direct comments on this verse.]

C. What Jews Are Sons of Abraham? (3:7)

Wright affirms that the “family” is a covenant family of the world which is the family of faith. This family of Abraham are all of those who belong to the Messiah—Jesus—and belonging to Christ they make up one family. This family is “all one” in him (Christ) having no distinctions of ethnic origins, gender, or social status (861).

D. What was God’s Purpose for the Gentiles? (3:8-9)

[I was unable to find N.T. Wright’s direct comments on these verses.]

E. How Does God Use the Law to Bring Blessing? (3:10-13)

Wright believes that the Law had potential to block the promises to Abraham; however the Messiah’s death has taken care of that problem (p. 862). Some writers attempt to state that the Law was “negative,” which Wright believes is incorrect. Instead, the Law had a specific job to perform at the “key intermediate stage in the divine purpose” (p. 866). Therefore, the Law was never a means by which the Abrahamic Covenant would be accomplished (Ibid.). It is important to note that Wright interprets Paul talking about the Gentile believers and the Jewish believers under the Law. Wright is not differentiating between the two groups. In fact, the only difference in this passage, according to Wright, is the “routes by which these two groups came into the one, single family” (p. 864). Wright believes that the Gentiles were brought into that single family from the outside while Jews (who were to some degree already within the covenant) were renewed by the gift of the Spirit.

F. What Are the Two Clauses in Transition? What Is the Point of Each Clause? (3:14)

Wright sees the first clause of 3:14 stating that getting rid of the “curse” enables the Abrahamic blessing to flow to the Gentiles (p. 867). The second clause, according to Wright, uses the word “we” to refer primarily to the Jews who also come into the new covenant relationship by faith (p. 867).

G. How Did God Bring Inheritance to the Jews? (3:15-18)

Wright shares that he believes the points of 3:15-18 are (1) God promised Abraham a singly family, not two families, and (2) the Law threatened to create two families (p. 868). Therefore, the “inheritance” of v. 18 is to be seen in its different shades of meaning landing on the idea that both Jews (Abraham’s direct decedents) and Gentiles are God’s children (p. 874).

1. What Was the Point of the Promise?

The point of the promise, according to Wright, is that if you belong to the Messiah, then you inherit the promise, and therefore will be part of Abraham’s family.

2. Would a Law Covenant Annul the Promise?

Wright states adamantly that the Law Covenant cannot annul the promise made to Abraham (p. 869). The promise God had made to Abraham takes precedence over the Law and therefore the Abrahamic promise is not affected by the Law (p. 862).

H. What Is the Point of the Law in Providing Inheritance? (3:19-25)

Wright likens the Law to a babysitter—a hired hand—who kept his eye on the younglings, kept them out of trouble, and took them to and from school. Wright directly denies that the Law was a “tutor,” “teacher,” or “schoolmaster” (p. 874). Wright’s other miscellaneous references to the Law further explain his view of the Law and its relation to inheritance. First, the Law was not given as a means of inheriting the Promise. In effect its purpose was negative (p. 862). Secondly, the Law was necessary (Ibid.). In addition, the Law was never designed to be permanent (Ibid.). Fourth, the Law was added because of the transgressions and sins of  Israel. (pp. 870-871). Lastly, the Law offered life, but it did not give life (p. 871).

I. How Do Gentiles Become Sons of God? (3:26)

For Wright, the identifying mark of God’s people—the one seed of Christ—is the faith of the people in Christ (p. 544). With the new event of the Messiah, through faith in him, the Gentiles therefore become sons of God (p. 874).

J. How Is Diversity of Peoples Brought to Share As One in Christ? (3:27)

Wright affirms that there are ethnic and of course gender distinctions that still exist even though we are “one in Christ.” But these differences do not count in the fact that all people are part of Abraham’s family. In this way, the family of God is a “seed” as one whole body together (p. 875). Indwelt by the spirit of God, we are all the Messiah’s people (p. 543). In other words, those who are one in Christ are all indwelt by the spirit of God (p. 543), participated in Christ’s death, and joined Christ in his resurrection (p. 544).

K. How Are Gentiles the Seed of Abraham? (3:28) How Is ‘Seed’ Used in 3:16? How Does This Relate to Sons in 3:7? How Are Jews and Gentiles the Seed of Abraham in the Same Sense and in a Different Sense?

The “seed” of Abraham is seen by Wright as one body and one family of peoples. In this way, Wright does not see “seed” as referring to one person—Jesus Christ—but instead to the whole family of God who are now one. According to Wright, “Abraham has one family, not two” (p. 539) which consists of all who believe in Jesus the Messiah.

III. MY POSITION ON HOW PAUL APPLIES THE PROMISES GIVEN TO ISRAEL TO THE GENTILES

A. What is the Initial Question at Issue? (3:1-5)

The initial question at issue in this text is how believers received the Holy Spirit (3:2) and were counted as righteous (3:5). Paul is attempting to address how it is that both Jews and Gentiles came to be counted as righteous.

B. What is Treated as the Old Testament Paradigm of Blessing? (3:6)

The Old Testament paradigm of blessing is seen as Abraham believing and being counted as righteous because of that belief. “In the same way, ‘Abraham believed God, and God counted him as righteous because of his faith’” (Gal 3:6).

C. What Jews Are Sons of Abraham? (3:7)

As a result of Abraham being the example of one who believed and was counted by God as righteous because of his faith Paul states, “The real children of Abraham, then, are those who put their faith in God” (Gal 3:7). This was contrary to keeping the Law of Moses or the numerous additional laws and rules created by the first century Pharisees. Additionally, as faith is what made someone the “real child” of Abraham, Paul did not completely abandon distinctiveness or uniqueness of people groups and ethnicities, as will be discussed in letters “I” and “J” below based on Gal 3:26-27.

D. What was God’s Purpose for the Gentiles? (3:8-9)

God, in his original plan, “looked forward to this time when God would declare the Gentiles to be righteous because of their faith” (3:8a). Therefore, God’s purpose was for the Gentiles was for them to be blessed, but that blessing would be through Abraham. That original plan of God in the Scriptures is most clearly seen in Gen 12:3b, “All the families on the earth will be blessed through you [Abraham],” 18:18b, “All the nations of the earth will be blessed through him [Abraham],” and 22:18a, “And through your [Abraham’s] decedents all the nations of the earth will blessed.” God’s plan was that Jesus (the eventual seed of Abraham) would be the one to provide blessing for the Gentiles.

E. How Does God Use the Law to Bring Blessing? (3:10-13)

God uses the Law to bring blessing by showing that everyone is cursed because of the Law because they are not able to obey it completely, “But those who depend on the law to make them right with God are under his curse, for the Scriptures say, ‘Cursed is everyone who does not observe and obey all the commands that are written in God’s Book of Law” (Gal 3:10). As the Law showed that every person was cursed under the Law (because no one person could obey it perfectly), it therefore showed Jews that there was a need for someone else to place them in right standing with God.  “But Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree.’” (3:13). In this way, the Law provided the need for someone else to help Jews be right before God. That righteous standing is provided to those who believe in Christ as the one who now brings blessings to believers.

F. What Are the Two Clauses in Transition? What Is the Point of Each Clause? (3:14)

The two clauses in transition are (1) “Through Christ Jesus, God has blessed the Gentiles with the same blessing he promised to Abraham” and (2) “so that we who are believers might receive the promised Holy Spirit through faith.” (Gal 3:14, emphasis mine). Both of these clauses are introduced with the Greek conjunction, ἲνα which is often translated “in order that (of purpose); so that (of result); that (indirect statement).”[5] The NLT starts the first clause with the preposition “through” based on the ἲνα conjunction next to the Greek preposition, εἰς, which is often translated as “into” or “to.”[6] This construction led the NLT text to be translated with the word “through” and implies the means by which God had blessed the Gentiles, which is Christ. The second clause of 3:14 also begins with ἲνα. But it is translated by the NLT as “so that” and implies the result of the first clause, which is that believers receive the Holy Spirit through faith.

G. How Did God Bring Inheritance to the Jews? What Was the Point of Promise? Would a Law Covenant Annul the Promise? (3:15-18)

The inheritance was provided to the Gentiles through the seed of Abraham which was Abraham’s child andnot his children. “God gave the promises to Abraham and his child. And notice that the Scripture doesn’t say ‘to his children,’ as if it meant many descendants. Rather, it says, ‘to his child’—and that, of course, means Christ” (Gal 3:16). That inheritance was provided to the Gentiles through Christ, the seed of Abraham. The point of the promise is that it was given as an “irrevocable agreement” (3:15) that could not be received by keeping the Law (3:18). Furthermore, the fact that the Law Covenant was given 430 years after the Promise could not annul that original promise as given in Gen 12:3; 18:18; 22:18; 26:4; 28:14.

H. What Is the Point of the Law in Providing Inheritance? (3:19-25)

The Law was provided “alongside the promise to show people their sins. . . . designed to last only until the coming of the child who was promised” (Gal 3:19). With the temporary Law, Moses was the mediator between God and his people as a means to help the people ensure they stayed faithful to God (Gal 3:19). With Moses as mediator the Law guarded and protected believers before the way of faith was revealed. “The law was our guardian until Christ came; it protected us until we could be made right with God through faith” (Gal 3:24, also see 3:23). But “now that the way of faith has come, we no longer need the law as our guardian” (Gal 3:25). In this way, the Law showed the Jews their sins and protected them until the way of faith was made available to them.

I. How Do Gentiles Become Sons of God? (3:26)

With the way of faith now available to both Jews and Gentiles as a result of Christ, all persons are “children of God through faith in Christ Jesus” (Gal 3:26), the promised one and the seed of Abraham.  

J. How Is Diversity of Peoples Brought to Share As One in Christ? (3:27)

It is through the baptism in Christ that all people are brought to share as one in Christ. “And all who have been united with Christ in baptism have put on Christ, like putting on new clothes” (Gal 3:27).

K. How Are Gentiles the Seed of Abraham? (3:28) How Is ‘Seed’ Used in 3:16? How Does this Relate to Sons in 3:7? How Are Jews and Gentiles seed of Abraham in the Same Sense and in a Different Sense?

Gentiles are the seed of Abraham because of their faith in Christ and baptism with him (Gal 3:26-27). Jews are the direct “seed” of Abraham in a different manner than Gentiles because Jews share Abraham’s direct lineage (DNA). Gentiles are the seed of Abraham because Christ was the “seed” of Abraham (Gal 3:16), and when Gentiles believe in Christ they are joined with the Jews as sons of God because of their faith (Gal 3:7).

Bibliography

A Concise Greek-English Dictionary of the New Testament. Revised Edition. Prepared by Barclay Newman, United Bible Societies, 2010.

Wright, N.T. Paul and the Faithfulness of God, book 3. “Paul’s Theology” in Christian Origins and the Question of God. Vol.4. Minneapolis, MN, Fortress Press, 2013)

[1] Related to the idea of the nation of Israel being perfect Paul told the Gentiles, “Jesus gave his life for our sins, just as God our Father planned, in order to rescue us from this evil world in which we live” (Gal 1:4).

[2] Elliott Johnson, “Acts and the Pauline Epistles,” unpublished class notes for BE106A (Dallas Theological Seminary, Spring Semester, 2015).

[3] A Concise Greek-English Dictionary of the New Testament, revised edition, prepared by Barclay Newman, United Bible Societies, 2010, 88.

[4] N.T. Wright, Paul and the Faithfulness of God, book 3, “Paul’s Theology” in the series, Christian Origins and the Question of God, vol. 4 (Minneapolis, MN, Fortress Press, 2013) 863.

[5] A Concise Greek-English Dictionary of the New Testament, revised edition, prepared by Barclay Newman, United Bible Societies, 2010, 88.

[6] Ibid., 55.

The topic of “alcohol” can be (and often is) controversial in many churches. Below are a few of my thoughts as well as Scripture about alcohol, wine, and application for the local church today.

Wine was consumed daily at meals in Israel (Luke 7:33-34) and was often mixed with water (20 parts water, 1 part wine; or 3 to 1 as a way to purify the water for safe drinking)

What The Bible Says about Alcohol

• Our Body is a Temple. 1 Cor 6:19–20, “Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify God in your body” (NASB).
• Don’t be drunk and don’t be inhibited. Eph 5:18, “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit,” (NASB).

What That Means for Us

• Moderation. If you do decide to enjoy alcohol I think it’s good to have a one drink policy. One beer. One glass of wine. One drink a day or per meal.
• Consideration. If you do decide to enjoy alcohol you need to be considerate of others and their relationship to alcohol. If others you know have had a trouble with drinking excessive alcohol, don’t drink around them, don’t show them it, don’t keep it in the house.

Why I Don’t Drink

• Family. I did not grow up with family that drank alcohol. (I think I’ve seen my dad have a beer twice, and I’ve never seen my mom sip alcohol.) We’ve had extended family members that were severely and negatively affected by alcohol in their lives, and this is one the reasons I chose not to drink alcohol.
• Ministry. I want to have integrity and be above reproach. For me as a pastor and as a spiritual leader, I’ve decided it’s one of those things I am not going to participate in. I don’t want there to be any doubt about me and my character.

I. MY SIN NATURE

            The quest for a life that is spiritual starts with sin. Even though God made me in His image, I have not been a good image bearer of Him because of the sin in my life. However, I do not always have to be a slave to sin. I have learned that I was a slave to sin from one teaching from Jesus as well as chapter 6 of Romans.

A. Romans 6 and the Mosaic Law’s Role in Sin

            Romans 6 points out the power of sin in the life of man. Since the fall of man in Genesis 3, man has had a sinful nature that has kept the “flesh” in his life active and well. The act of Adam and Eve going against God’s will and eating from the tree of the knowledge of good and evil caused them to be destined to death. Part of the curse spoken to Adam explained his death, “By the sweat of your brow you will have food to eat until you return to the ground from which you were made. For you were made from dust and to dust you will return” (Genesis 3:19). God told Adam and Eve that if they ate from the tree they would die, and that is what happened—they were banished from the garden and not allowed to live forever. Because of this sinful nature God created the Mosaic Law to show the people their sin and provide distinct ways that they could become close to Him.

            While the Mosaic Law showed God’s people what was wrong, because of humans’ sinful nature, it also stirred up a desire to do wrong. Paul explains this in Romans 7:5, 7, 10: “When we were controlled by our old sinful nature, sinful desires were at work within us, and the law aroused these evil desires that produced a harvest of sinful deeds, resulting in death. . . It was the law that showed me my sin. . . The law’s commands, which were supposed to bring life, brought spiritual death instead.” As humans we have a sinful nature and that sinful nature became more apparent in light of the Law.

B. What My Sinful Flesh Means

            What does this slavery to sin mean for me? It means that I too was a slave to sin before confessing to know Jesus Christ. However, once I confessed my belief in Jesus, the sin nature was broken. My best attempt to summarize the ideas Paul is sharing in Romans 6 is that I was once a slave to sin, but when I confessed my belief in Jesus I was baptized by the Holy Spirit. This baptism by the Holy Spirit means I died to my old sinful self and was raised to life as Jesus was. I am no longer a slave to sin because Jesus came to earth, died, was raised to life again, and ascended to heaven. My bondage to sin has been broken by Him and I live in the freedom of God’s grace.

            What does sin look like? Because of sin people have to deal with broken relationships, death, the need for forgiveness and reconciliation, crime, separation from God, and fear of the future. For me personally, sin manifests itself in inadequate feelings about myself, fear of rejection, and not treating my wife correctly.  Thankfully, God has provided grace that has freed me from sin. The work of grace has already been done. Chuck Swindoll explains this by saying, “Now that Christ has come and died and thereby satisfied the father’s demands on sin, all we need to do is claim His grace by accepting the free gift of eternal life.”[1] From the very beginning God made me in His image and wanted me to be like Him. However, because of the fall, I have not lived up to that. Fortunately God has provided a way for me to live a life that is spiritual and that will draw me closer to Him.

II. PROCESSES AND PRACTICES TO BEAR GOD’S IMAGE

            The thing I know for sure about my flesh and sinful nature is that I: (1) cannot remove it, (2) cannot train it, and (3) cannot redeem it.[2] This means that I will never be perfectly like God. In fact, the more spiritually mature I become, the more aware I become of my struggle against the flesh to do what is right. Therefore, I must engage in the conscious and lengthy desire to become more and more like God. Thankfully, the Holy Spirit wants to engage me to move toward spiritual maturity. Lewis Sperry Chafer would explain my allowance of the Holy Spirit to work in my life as a “yielding” to the Holy Spirit. Chafer explains, “To be yielded to Him is to allow Him to design and execute the position and effectiveness of our life. He alone can do this   . . . He alone has power to place our feet in that path and to keep them there, and he alone has love for us what will never cease to prompt him to do for us all that is in His wisdom, power and love to do.”[3] This yielding allows the Holy Spirit to direct my path and my steps to do what is correct, therefore moving me closer and closer to God.

A. Living by Grace Above Sin’s Dominion

            In addition to the work of the Holy Spirit, Charles Swindoll provides three things that Christians can utilize in order to live by grace above sin’s dominion and on the quest for a life that is spiritual.[4] The first is “knowing.” This is a knowing what Christ has done for me. Knowing that He came to break the power of sin in my life is something I must realize when attempting to become spiritually mature. More specifically, I need to know this verse and memorize it: “We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. . . And since we died with Christ, we know we will also live with him” (Rom 6:6,8, emphasis mine). I must know who Christ is and what He has done for me so that I can participate in what He has planned for me. The second thing I must do is “consider.” I must consider and ponder what it means to be dead to the power of sin and alive to God through Christ Jesus.  Paul writes in Romans that Christ died to break the power of sin, but now He lives for the glory of God. That is when Paul writes, “So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus” (Rom 6:11, emphasis mine). I must consider what Christ has done and I must live for the glory of God. The third thing I must do is “present.” Now that I know what Christ has done for me and I have considered what my responses should be, I am to present myself to God as holy. I am to stay away from evil actions, desires, and allowing my body to be used for evil. Instead, I am supposed to present myself to God holy and complete, always doing what is right for the glory of God. 

B. Spiritual Disciplines Help

            How do I become more and more like Christ and evolve into spiritual maturity? Spiritual disciplines are one of the ways. Why? Because spiritual disciplines are “something that sensitize us to God’s will.”[5] They help me to get in touch with God and how He feels. For example when fasting and experiencing the pain of hunger I cannot help but remember the pain Jesus and God must have felt as Jesus was crucified. When I am reminded of that pain, I cannot help but be motivated to attempt to live my life in a way that removes sin. This motivation helps me yield to the Holy Spirit so that He can guide me in life to become more spiritually mature.

C. Relationships Help

            Another way to move toward spiritual maturity for me is through relationships with others. This is seen in the fact that human beings are naturally relational in nature. God saw that it was not good that Adam was alone, so he made a helper that was just right for him.[6] From the very beginning God made humans in relationships with one another.[7] An example of this was when King David needed Nathan to help him live according to God’s will. Nathan confronted David and showed him his sin and how it was affecting his relationship with God. Furthermore, the book of Acts and the New Testament epistles are full of examples of people in relationship doing ministry together in an effort to serve others and help them become more spiritually mature. It is important to recognize that human beings are able to assist each other when they gather together and both attempt to live a Godly life. They will be able to pray for each other, encourage each other, discuss theology, share what they are each learning about God, and provide correction when one might need it. It is through relationships that I will be able to learn and grow toward spiritual maturity.

III. THE IMAGE OF GOD AND HOW I KNOW I AM SPIRITUALLY MATURE

            If I strive to become more spiritually mature and to be more like God, I need to know what God looks like: God’s image is primarily an image of holiness. [8] God’s glory is perfect, complete, whole, uncontradictory, and full. These are qualities that I will never be able to fully attain. So how do I know that I have at least begun to bear the image of God? I can do my best to walk in the direction that will lead me to become more like God, but because of my sin nature I know I will never perfectly get there. However, the practices I have outlined previously (some of which I have already begun to do) will slowly move me closer and closer to spiritual maturity. Even if I cannot become a perfect image bearer of God, I know that I have at least reached spiritual maturity when I am congruent with the nature and direction of God. I am mature when I am aligned with God’s purpose.[9] Knowing who made me and striving to be who He originally created me to be is summarized well this way: “Man is made in God’s image and reflects God’s glory” (1 Cor 11:7). I am on a quest for a life that is spiritual so that I may reflect God’s glory by bearing the image He made me in.

[1] Charles R. Swindoll, The Grace Awakening: Believing in Grace is One Thing. Living it is Another (Nashville, TN: Thomas Nelson, 1990) 8.           

[2] Victor Anderson, “Spiritual Life,” unpublished class notes for PM101 (Dallas Theological Seminary, Fall Semester, 2013).   

[3] Lewis Sperry Chafer, He That is Spiritual: A Classic Study of the Biblical Doctrine of Spirituality (Grand Rapids, MI: Zondervan, 1918), 87.        

[4] Charles Swindoll, The Grace Awakening, 106-112.

[5] Victor Anderson, “Spiritual Life.”       

[6] Gen. 2:18

[7] I must admit that God probably did not make Eve so that she could “help” Adam become more like God or for him to become more spiritually mature. Eve was created before the fall, therefore there was no need for God to make Eve to help Adam become more spiritually mature or more like God. My purpose in using this Scripture reference is to show the necessity of humans being in relationship, not that Eve was created to help Adam become more God-like.

[8] Tim Ralston, “Spiritual Life,” unpublished class notes for PM101 (Dallas Theological Seminary, Spring Semester, 2006), 1.       

[9] Victor Anderson, “Spiritual Life.”

Salvation is a major theme in the book of Luke. In fact, Luke used the language of salvation more than any other gospel writer.[1] Salvation in the Gospel of Luke should be interpreted in light of the overall message of the Gospel which is about Jesus and how he, as the Son of God, performed miracles, died for those who followed Him, rose again, and ascended to heaven. This study of the word “salvation” in the book of Luke will consist of explaining the opportunity of salvation, synonyms, antonyms, and how Luke presented the word “salvation” in light of the overall message of his book.

I. THE OPPORTUNITY OF SALVATION

The word “salvation” is used five times in the book of Luke.[2] The clearest presentation of the word is used in Luke 19:44 where Jesus saw the city of Jerusalem, began to weep, and said,

“How I wish today that you of all people would understand the way to peace. But now it is too late, and peace is hidden from your eyes. Before long your enemies will build ramparts against walls and encircle you and close in on you from every side. They will crush you into the ground, and your children with you. Your enemies will not leave a single stone in place, because you did not accept your opportunity for salvation” (Luke 19:42-44, emphasis added, New Living Translation).

It is important to make a few observations about this verse. First, salvation is said to be an “opportunity.” The opportunity for salvation is through Jesus’ words and work on the Cross. The people of Jerusalem did not accept the opportunity for salvation that Jesus presented them. One of the main themes of the Bible is how humans can respond to that opportunity for salvation. As Allison Trites writes, “God is seen preeminently at work to fulfill his purposes in salvation history in Jesus.”[3] Jesus revealed himself as the one who brought salvation.[4] Second, the four previous mentions of the word “salvation” in the book of Luke affirmed that Jesus was the one able to bring salvation. That ability to bring salvation is what predicted the opportunity of salvation through him. Third, Jesus was weeping because “the nation missed the opportunity to respond to the eschatological moment, that is, to his [Jesus] visitation.”[5] Luke 19:42-44 tell of how Jesus “had visited his people as he had promised. The Messiah had come to seek and to save the lost. They refused to recognize they were lost. They refused to see God’s glory in Jesus or to give God glory for sending Jesus.”[6] Fourth, Jesus was sad because he knew that their decision to reject him would cost them dearly. This was the salvation opportunity for the Jewish people yet they failed to accept it.[7] Fifth, because the people had not accepted their opportunity for salvation, they therefore rejected the Son. Luke’s Gospel is a clear presentation about how Jesus was affirmed as the Son of God, performed miracles, died for those who followed him, rose again, and ascended to heaven. Furthermore, because the people of Jerusalem had rejected Jesus and his work, their rejection would cause God’s judgment to come.[8]

II. OTHER VERSES EXPLAINING SALVATION IN THE BOOK OF LUKE

Within the book of Luke several other verses also expand on this main passage about salvation. Three of the five times Luke mentions the word “salvation” it is found in the beginning section of Luke (chapters 1-3, see attached chart). In this beginning section Luke’s emphasis is on the words and statements of others about Jesus and the salvation he brings. From the beginning of Luke’s Gospel Jesus was acclaimed as the promised deliverer.[9] Because one of the main messages of Luke’s Gospel is to present how Jesus, as God, was affirmed as the Son of God, Luke uses the affirmations of three different characters to show Jesus as the means to salvation. In this way, Luke is using people to affirm who Jesus was before Jesus stated who he was.

The first reference to Jesus as salvation is from Zechariah who declared, “You [John] will tell his [Jesus] people how to find salvation through forgiveness of their sins” (Luke 1:77). While filled with the Holy Spirit (1:67) Zechariah gave this prophesy about his son, John. Zechariah showed that John would prepare the way for Jesus, the one who would forgive sins. If salvation comes from the forgiveness of sins, who has the power to forgive sins? That is Jesus; therefore, salvation is through Jesus.

The next use of “salvation” in the book of Luke is when Simeon, a righteous and devout man waiting for the Messiah, held Jesus and said, “Sovereign Lord, now let your servant die in peace, as you have promised. I have seen your salvation, which you have prepared for all people. He is a light to reveal God to the nations, and he is the glory of your people Israel” (Luke 2:29-32). Again, Jesus is seen as salvation. When Simeon saw Jesus, he saw salvation. It should be noted that the use of salvation by Zechariah and Simeon connects to the Old Testament concept of “bringing deliverance.” Bringing deliverance as savior was applied to the coming of Christ in Zechariah’s prophecy (Luke 1:69, 71; Ps. 106:10; 132:17) as well as Simeon’s hymn of praise (Luke 2:30).[10]

The third use of the word “salvation” in the book of Luke is when John the Baptist quoted from Isaiah saying, “And then all people will see the salvation sent from God” (Luke 3:6). This affirms that the one sent from God (Jesus of supernatural birth, [Luke 1:26-38]) is the one that is salvation. Similar to previous verses, seeing Jesus is the same as seeing salvation.

After these three introductory remarks about salvation the word is not used again until Luke 19:9 where Jesus responds to Zacchaeus’ decision to give half his wealth to the poor and four times as much to the people he had cheated on their taxes (Luke 19:8). Jesus responded with, “Salvation has come to this home today, for this man has shown himself to be a true son of Abraham.” The first three presentations of salvation in the book of Luke were seen as Jesus as its source. This is the first time Jesus directly declared himself as the instrument of salvation. Jesus declared Zacchaeus righteous and that salvation had come to him, probably because of his belief in Jesus and his response to Jesus.

III. SYNONYMS OF SALVATION IN THE BOOK OF LUKE

There are eight synonyms in the book of Luke that help to explain his concept of salvation.

A. Eternal Life

“Everyone who has given up house or wife or brother or parents or children, for the sake of the Kingdom of God, will be repaid many times over in this life, and will have eternallifein the world to come” (Luke 18:29-30, emphasis added). For those who are saved Jesus promised eternal life in paradise (Luke 23:43).

B. Believe

During the time of Jesus’ resurrection he was walking with two of his followers and he said, “You foolish people! You find it so hard to believe all that the prophets wrote in the Scriptures” (Luke 24:25, emphasis added). Earlier in Luke several women had returned from the empty tomb and told everyone what they saw. “The story sounded like nonsense to the men, so they didn’t believe it.” (Luke 24:11, emphasis added). Responding to Jesus’ offer for salvation with belief is one of the most frequent descriptions from Luke about how to receive salvation.[11]

C. Acknowledge

“I tell you the truth, everyone who acknowledges me publicly here on earth, the Son of Man will also acknowledge in the presence of God’s angels” (Luke 12:8, emphasis added). Acknowledging Jesus on earth and what he came to do is what allows people to join him in the presence of God’s angels. The people who responded to Jesus on earth are the same people who are promised a warm reception in heaven.[12]

D. Repent

Jesus opened his disciples’ minds to interpret the Scriptures and told them during his last conversation with people on earth, “There is forgiveness of sins for all who repent” (Luke 24:47, emphasis added). Repentance of sins is frequently emphasized in the book of Luke as a proper response to Jesus because someone receives salvation by repenting.[13] Lewis Sperry Chafer comments on repentance saying repentance “is almost universally added to believing as a requirement on the human side for salvation.”[14] He continues, “Repentance is not in itself equivalent to believing or faith, though, being included in believing, is used here as a synonym of the word believe.”[15]

E. Sacrifice

While teaching to a large crowd Jesus told them, “You cannot be my disciple without giving up everything you own” (Luke 14:33). Jesus had elaborated on this same point earlier in his ministry saying, “If you want to be my disciple, you must hate everyone else by comparison—your father and mother, wife and children, brothers and sisters—yes, even your own life. Otherwise, you cannot be my disciple. And if you do not carry your own cross and follow me, you cannot be my disciple” (Luke 9:26-27). In these two passages Jesus spoke of sacrificing a person’s will, desires, needs, and ambitions all for the sake of following him. This sacrifice in order to follow Jesus is how to get salvation.

F. Forgiveness

After opening the minds of his disciples to interpret the Scriptures Jesus gave this statement during his last time speaking with people on earth, “There is forgiveness of sins for all who repent” (Luke 24:47, emphasis added). This forgiveness of sins was something only Jesus could do and was one of the expressions used in the Gospel of Luke to describe the offer of salvation in Jesus Christ.[16]

It is important to remember that these synonyms are not to be seen as different ways of salvation. They are simply different ways of expressing God’s opportunity for salvation. Neither are these synonyms a list from which people can chose which ones they like best. People “enter into God’s kingdom through one response that involves faith, repentance, baptism, confessing Christ, following Jesus, and keeping the commandments.”[17] This is not a process, it is an act which contains all of these responses.[18] As this examination of synonyms has been used to discover the meaning of the word “salvation” in the book of Luke an examination of antonyms will also be presented.

IV. ANTONYMS OF SALVATION IN THE BOOK OF LUKE

A. Denial

“Anyone who denies me here on earth will be denied before God’s angels” (Luke 12:9, emphasis added). Jesus was clear that those who knew him on earth would know him in heaven, but those who denied him on earth would be denied in heaven.  

B. Rejection

When sending out his disciples for ministry Jesus told them, “Anyone who rejects you is rejecting me. And anyone who rejects me is rejecting God, who sent me” (Luke 10:16, emphasis added). Rejection of Jesus is a rejection of God, therefore also a rejection of the opportunity of salvation of which Jesus was.

C. Punishment

While talking about the Pharisees to his disciples Jesus taught, “They [Pharisees] shamelessly cheat widows out of their property and then pretend to be pious by making long prayers in public. Because of this, they will be severely punished” (Luke 20:47, emphasis added). Punishment will fall upon all those who do not confess Jesus as Lord and follow him.

V. SALVATION IN THE BOOK OF LUKE

Salvation is an emphasis in the book of Luke. From start to finish Luke presents Jesus as the Savior, Messiah. In chapter one of Luke, Jesus was pointed to as the one who would bring salvation through the forgiveness of sins (Luke 1:77). Then that message was affirmed by Simeon (Luke 2:30) and again by John the Baptist (Luke 3:6). Jesus himself claimed to be able to offer salvation when declaring that salvation had come to Zacchaeus’ home (Luke 19:9). With his final affirmation of salvation in Luke 19:44, Jesus stated that those who had not responded to the offer of salvation (himself) would be crushed, because he was the offer of salvation. 

Bibliography

Bock, Darrell. “Luke 1:11-9:50.” Vol. 1, Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Books, 1994.

Bock, Darrell. Luke 9:51-24:53. Vol. 2, Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Books, 1996.

Butler, Trent C. “Luke.” Holman New Testament Commentary, Vol. 3. Nashville, TN: Broadman & Holman Publishers, 2000.

Carpenter, Eugene E., and Philip W. Comfort. Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained. Nashville, TN: Broadman & Holman Publishers, 2000.

Chafer, Lewis Sperry. Systematic Theology. Vol. 3. Grand Rapids, MI: Kregel Publications, 1993.

Stein, Robert H. “Luke.” The New American Commentary, Vol. 24. Nashville: Broadman & Holman Publishers, 1992.

Trites, Allison. “The Gospel of Luke, Acts.” Cornerstone Biblical Commentary, Vol. 12, edited Philip Comfort. Carole Stream, IL: Tyndale House Publishers, 2006.

Wenham, David and Steve Walton. Exploring the New Testament. Vol. 1, A Guide to the Gospels and Acts, 2^nd ed. Downers Grove, IL: InterVarsity Press, 2011.

[1] David Wenham and Steve Walton, Exploring the New Testament, vol. 1, A Guide to the Gospels and Acts, vo. 1, 2^nd ed. (Downers Grove, IL: InterVarsity Press, 2011), 247.

[2] Luke 1:77; 2:30; 3:6; 19:9, 44.

[3] Allison Trites, “The Gospel of Luke, Acts,” in Cornerstone Biblical Commentary, ed. Philip Comfort, vol. 12, (Carole Stream, IL: Tyndale House Publishers, 2006), 14.

[4] Darrell Bock, “Luke 1:11-9:50,” vol. 1, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1994), 33.

[5] Darrell Bock, “Luke 9:51-24:53,” vol. 2, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1996), 1563.

[6]  Trent Butler, “Luke,”in Holman New Testament Commentary, vol. 3 (Nashville, TN: Broadman & Holman Publishers, 2000), 320.

[7] Trites, “Gospel of Luke, Acts,” 261.

[8] Robert Stein, “Luke,” in The New American Commentary, vol. 24 (Nashville: Broadman & Holman Publishers, 1992), 485.

[9] Trites, “Gospel of Luke, Acts,” 22.

[10] Eugene Carpenter, and Philip W. Comfort, Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained (Nashville, TN: Broadman & Holman Publishers, 2000), 384.

[11] Stein, “Luke,” 50.

[12] Trites, “Gospel of Luke, Acts,” 22.

[13] Stein, “Luke,” 51.

[14] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993),  372.

[15] Ibid., 378.

[16] Stein, “Luke,” 50.

[17] Ibid., 51.

[18] Ibid.

Hebrews 6:1-8 is a passage most theologians either love or struggle with. Some theologians go to it repeatedly to explain their soteriological position while others attempt to avoid it because it does not match their theological method. This paper will examine three soteriological views and how each of these views interprets Hebrews 6:1-8. The final section contains a brief exposition of the passage along with the preferred view of this author.

I. 3 SOTERIOLOGICAL VIEWS OF HEBREWS 6:1-8[1]

A. Arminian – “Grace Lost by Walking in the Flesh”

The Arminian view interprets texts like Hebrews 6:1-8 as “real issues” (as apposed to hypothetical issues) because “Biblical warnings have meaning only if the threat is real, not hypothetical. Advocates hold that maintenance in grace is dependent on the believer’s continued faith, obedience, and perseverance.”[2] The Arminian view believes that “God and humans cooperate in the work of salvation. But if the latter fail to perform in a way sufficiently pleasing to God, salvation is forfeited.”[3] Some of the key texts that Arminian advocates use to support their view are Rom 11:17, 20-22; 1 Tim 1:18-19; Heb 6:4, 6; 10:26-29; and 2 Peter 2:20-21.

B. Moderate/Reformed – “Elect Believers Persevere, Non-Elect Fall Away”

The crux of the moderate/reformed view of Hebrews 6:1-8 is that “not all those regenerated are elected by God. The elect may fall into sin totally but not finally; but the regenerated who are non-elect may fall from grace both totally and finally. Those who fall from grace into sin need a new experience of conversion and justification. . . the elect persevere as a consequence of God’s sovereign decree.”[4] As a result, “the non-elect regenerate can fall totally from the state of grace.”[5] Some of the key texts that support this view are Matt 10:22; 24:13; Luke 8:3; and 1 Cor 10:12.

C. Reformed – “God Preserves the Converted in Perseverance to the End”

The reformed view of Hebrews 6:1-8 is that “regenerated and justified believers may lapse in their faith, resist God, and sin for a season. But their unbelief and resistance is temporary rather than incorrigible and final. . . because God through the Spirit secures the final salvation of all true believers by bringing about their free perseverance to the end.”[6] Key texts to support this view are John 3:39-40; 6:37; 10:28-29; 17:9, 11, 15; Rom 8:34; 1 Cor 1:8; Phil 1:6; Heb 7:25; 1 Peter 1:5; 2 Peter 1:3.

II. THE PREFERRED VIEW

A. An Exposition of the Text

1. Before Hebrews 6. A strong emphasis leading up to Hebrews 6 is the call for spiritual growth in 5:11-14. The writer of Hebrews says that the readers of this letter were “spiritually dull” and needed someone to teach them again even though they ought to have been teaching others (5:12). Therefore, the readers of the book of Hebrews were called “babies” who could not eat “solid food” (5:12). Furthermore, the writer implied that the readers knew right from wrong (5:14).  Hebrews 6:1-8 is one of five “warning passages” written to these readers (2:1-4; 3:7-4:13; 5:11-6:20; 10:26-39; 12:25-29).

2. Hebrews 6:1-8. In Heb 6:1, one of the key words is the “evil” deeds; literally “dead” deeds or works. This is not necessarily the “evil” of the person’s life but instead is focused on death as a consequence of that evil.[7] In Hebrews 6:2, the word “further” seems to imply that the people had received instruction already. Again in Heb 6:3, the word “further” is used as something that the author hoped to accomplish in the future.  Hebrews 6:4 is the important verse to soteriology. A few important observations are that “once were enlightened” is in the past tense here. This is something that has happened already but does not appear to continue at the time of the author’s writing. In Hebrews 6:5, the word “enlightened” from verse 4 is explained as the people “who have tasted the goodness of the word of God” and tasted “of the power of the age to come.” In other words, these are people who have experienced the Christian conversion.[8]

Hebrews 6:6, if the “enlightened” from verse 4 “turn away from God” it is impossible to bring them back to repentance according to Hebrews 6:6. The preposition “by” in Hebrews 6:6 indicates the method by which people have turned away from God (i.e. nailing the son of God to a cross again). In Hebrews 6:7, the author switches to a metaphor to illustrate the points he has attempted to explain in verses 4-6. Hebrews 6:7 starts with the temporal word “when” which implies that this is something that surely happens (it is not a hypothetical situation). Hebrews 6:8, starts with the contrast conjunction, “but,” which gives the other option of what would happen under different circumstances (“thorns and thistles” compared to “good crop”).

3. After Hebrews 6. Following Hebrews 6:1-8 the author qualifies what he just said because it does not apply to the people he was writing to. The people receiving the letter of Hebrews had worked hard for God and had shown their love for God by caring for other believers. The author says that if the readers keep on loving others they would not become spiritually dull and indifferent (6:11-12).

B. The Preferred View of Hebrews 6 and Why

The exposition above is probably going to appear contradictory to this author’s soteriological view of Hebrews 6:1-8. However, Hebrews 6 clashes with the strong evidence seen elsewhere in the Bible for eternal security.

The preferred view of Hebrews 6 is categorized under the “Reformed” view that God preserves saints until the end. This view that God preserves the saints—eternal security—comes from several passages in the New Testament that strongly indicate this doctrine.[9] For example, the disciple John started his gospel saying, “To all who believed him [Jesus] and accepted him, he gave the right to become children of God” (John 1:12) and “everyone who believes in him will have eternal life” (John 3:14). The apostle Paul preached that “God’s gifts and his call can never be withdrawn” (Rom 11:29). And most convincingly for me, “He [Holy Spirit] has identified you as his own, guaranteeing that you will be saved on the day of redemption” (Eph 4:30). Some other texts are John 6:37-40; 10:27-29; 17:2-4, 6; Rom 8:28-29; Phil 1:6; Col 2:9-14; 2 Tim 1:12; 2:13; 1 Peter 1:1-9; 1 John 2:18-19; 5:11-13.[10]

III. CONCLUDING THOUGHTS ON HEBREWS 6 AND ETERNAL SECURITY

While there are other texts in the New Testament that appear to teach contrary what the preferred view is, the majority of Scripture appears to teach that “once saved, always saved” because God preserves believers until the end. Hebrews 6:4-6 is difficult to reconcile as well as John 15:1-6, Matt 12:32, and James 5:19-20. Just as this author has difficulty reconciling this position to these texts, someone who believes that believers can lose their salvation has to wrestle with the texts in the preceding paragraph that appear to teach that salvation is permanent.

Bibliography

DeMarest, Bruce. The Cross and Salvation. Wheaton, IL: CrossWay, 1997.

Geisler, Norman. “A Moderate Calvinist View.” In 4 Views of Eternal Security. Edited by J. Matthew Pinson. Grand Rapids, MI: Zondervan, 2002.

Horrell, J. Scott. “Saving Faith, Assurance, and Eternal Security.” Unpublished class notes for ST104. Dallas Theological Seminary, Spring Semester, 2014.

Michaels, J. Ramsey. “Hebrews.” Vol. 17 of the Cornerstone Biblical Commentary. Carole Streame, IL: Tyndale, 2009.

[1] People refer to the views by different labels. For the sake of simplicity and continuity within this paper this author uses the titles contained in the book, The Cross and Salvation, by Bruce DeMarest.

[2] Bruce DeMarest, The Cross and Salvation (Wheaton, IL: Crossway, 1997)., 434.

[3] Ibid., 437.

[4] Ibid.

[5] Ibid.

[6] Ibid., 439.

[7] J. Ramsey Michaels, “Hebrews,” in Cornerstone Biblical Commentary, (Carole Stream, IL: Tyndale, 2009), 17:371.

[8] Ibid.

[9] In addition to the passages contained above also see Norman Geisler’s support for eternal security from Job 19:25-26; Ecc 3:14; John 3:18; 5:24; 10:27-29; 17:9-24; Rom 4:5-6; 8:33, 35, 37-39; 1 Cor 12:13; 2 Cor 5:17, 21; Eph 1:4-5, 13-14; 2:4-6; Phil 4:3; 2 Tim 4:18; Heb 10:14; 12:2; 1 John 3:9; Jude 24-25. Norman Geisler, “A Moderate Calvinist View,” in Four Views on Eternal Security, ed. by  J. Matthew Pinson (Grand Rapids, MI: Zondervan, 2002), 70-77.

[10] Most of the Scripture references in support of my view appear in J. Scott Horrell’s notes, “Saving Faith, Assurance, and Eternal Security,” unpublished class notes for ST104 (Dallas Theological Seminary, Spring Semester, 2014), 15.

From the outset of Luke’s Gospel it is clear that he wants to get his story straight. He begins in this way,

Many people have set out to write accounts about the events that have been fulfilled among us. They used the eyewitness reports circulating among us from the early disciples. Having carefully investigated everything from the beginning, I also have decided to write a careful account for you, most honorable Theophilus, so you can be certain of the truth of everything you were taught (Luke 1:1-4, NLT).

This is Luke’s main statement about his work, why he did it and how he did it. From a historical perspective, Luke displays an elevated literary style reminiscent of the classical historians of the ancient world like Thucydides, Polybius, and Herodotus.[1] Luke’s writing style matches closely to the style of ancient technical writings and because he has claimed to have researched his material carefully, he places himself among the ancient historians of his day.[2] This is shown by the way Luke sets his work within a historical and validated context. For example, he gives the date of Jesus’ birth in the reign of Augustus Caesar and a sevenfold dating of the ministry of John the Baptist (noting as John’s contemporaries one Roman emperor, four local rulers, and two high priests).[3] Luke sees it as vitally important that the Christian faith have a solid historical foundation.[4] Furthermore, Luke is seen as a highly credible account of the life of Jesus because “when Luke’s sources can be identified and examined, he appears to be trustworthy. In his presentation of customs, locales, and settings, he shows a remarkable concern for accuracy.”[5] It is known that Luke is not an eye witness to Jesus but is someone who wants to make a strong case for Jesus. Luke is strong in language skills, a careful researcher, and a meticulous writer who lays out a masterful piece of literature which will be used to tell who Jesus is.

I. DIRECT DESCRIPTIONS ABOUT JESUS

Luke states that Jesus is the instrument of salvation. Luke uses the language of salvation more than any other New Testament evangelist.[6] This is also shown from Luke’s recurring mentioning of Jesus making progress towards the city of Jerusalem.  Numerous times Jesus is said by Luke to be approaching the city of Jerusalem as demonstrated in 9:51; 10:38; 13:22; 17:11; 19:11, 41. Luke’s constant mentioning of Jesus’ progress toward Jerusalem, starting in chapter nine is showing Luke’s readers where Jesus’ journey is leading (Jerusalem) where he will be crucified and later rise from the dead.

Luke also wants to show that Jesus is the promised fulfillment of the Messiah prophesies. Luke carefully notes the ancestors of Jesus back to Adam in 3:23-38. Luke bookends his gospel with his own way of affirming Jesus as the Messiah. At the beginning, Luke tells of the true John the Baptist (1:5-25, 39-45; 3:1-20), an angel appearing to Mary (1:26-38), Jesus’ prophetic birth in the town of David (2:1-7), angels and shepherds singing to honor Jesus as king (2:8-20), the prophesy of Simeon (2:25-35), the prophesy of Anna (2:36-40), Jesus’ baptism (3:21-22), and the ancestry of Jesus to David and Adam (3:23-38). Luke ends his gospel telling of Jesus miraculously being taken up into Heaven in 24:50-53, “Then Jesus led them to Bethany, and lifting his hands to heaven, he blessed them. While he was blessing them, he left them and was taken up to heaven. So they worshiped him and then returned to Jerusalem filled with great joy. And they spent all of their time in the Temple, praising God.” This miraculous ascension after Jesus has risen from the dead affirms what Luke spoke directly about in the beginning of his gospel and what he sought to show through the middle as he displayed Jesus’ ability to teach and heal.

 II. OTHER CHARACTERS’ RESPONSES TO JESUS

Luke uses responses from several characters in the first three chapters to show who Jesus is. The angel Gabriel is the first person in the book of Luke to attest to Jesus being the son of God by saying to Mary, “You will conceive and give birth to a son, and you will name him Jesus. He will be very great and will be called the Son of the Most High. The Lord God will give him the throne of his ancestor David. And he will reign over Israel forever; his Kingdom will never end!” (1:31-34). Mary appropriately responds to Gabriel affirming what she has just heard, “I am the Lord’s servant. May everything you have said about me come true” (1:30). Mary believes what Gabriel told her about her son being the son of God and that he would come to save others. In Mary’s song of praise in Luke 1:46-56 she reveals that she believes that God’s promises will come true and that the seed of Abraham will be the Savior. Elizabeth, the wife of Zachariah and mother of John the Baptist also affirms Jesus as the Son of God when she sees the pregnant Mary and states, “Why am I so honored that the mother of my Lord should visit me?” (1:44). Elizabeth knows that Mary is carrying her Lord. Next Luke tells of angels in 2:11-14 declaring that Jesus, the Savior has been born.[7] These angels play a strong role in Luke’s gospel to affirm Jesus as the Messiah. And, this was not the only time the angels arrive to announce Jesus as the Messiah.

After Jesus had been born and taken to the temple to be dedicated as every first born son was, he is again affirmed when Simeon sees him and says, “I have seen your salvation, which you have prepared for all people” (2:30-31). What is interesting about this is that “seeing God’s salvation is linked directly to seeing Jesus, so that a strong tie exists between salvation and the one who personifies it.”[8]  With this statement Simeon affirms Jesus as the Savior. Simeon is a unique character in the book of Luke because Simeon was given a special divine revelation about the coming Messiah.[9] With this special revelation Simeon responds appropriately with words of praise when seeing Jesus.[10] Anna, a godly woman who is always at the temple (probably hoping to someday see the Messiah) also knows that Jesus is the Messiah. “Anna’s message hints at a remnant concept, since she addresses her remarks only to those who await the consummation of God’s plan. For those ready to heard, fulfillment has come.”[11] With the sight of Jesus, Anna perceived the her prayers would be fulfilled through Jesus (2:38).[12]

The final character’s response Luke uses to show that Jesus is the Messiah is in 3:22 when the “Holy Spirit, in bodily form, descends on him like a dove. A voice from Heaven says, ‘You are my dearly loved Son, and you bring me great joy.’” This is located at the end of the first section of Luke’s gospel where he shows that Jesus is the Messiah, God affirms that Jesus is his Son. This statement by God shows that Jesus enjoyed the full approval of his Father, God.[13] Furthermore, “The words from heaven were more than a divine appointment; they were the divine approval of the course to which Jesus committed himself in accepting baptism.”[14] With this baptism it is clear that heaven has spoken, God has made his choice, and Jesus is the son of God.[15]

III. JESUS’ OWN WORDS AND THOUGHTS (NOT ABOUT HIMSELF)

With chapters one through three of Luke primarily focused on affirming Jesus as the Messiah through others’ responses to Him, chapter four moves onto using what Jesus says to discover who he is. Discovering who Jesus is can be done by noticing who he calls father. On the Mount of Olives praying to God about his coming judgment and crucifixion, he does not address God as God, but instead says, “Father” (22:41-42). Later, when being nailed to the cross Jesus addresses God as “Father” (23:34). Again, in Jesus’ last words while on the cross he addresses God as “Father” (23:46). In light of the previous revelations by Luke at the beginning of his gospel, Jesus’ statements addressing God as father cast him as the son of God.

Referring to John the Baptist (the one who prepares the way for Jesus) Jesus says, “Were you looking for a prophet? Yes, and he is more than a prophet. John is the man whom the Scriptures refer to when they say, ‘Look, I am sending my messenger ahead of you, and he will prepare your way before you’” (7:26-27). If John the Baptist was the prophet who was to prepare the way for Jesus, Jesus is therefore the one for whom John prepared the way for. “Both Jesus and Luke believed this would be sufficient to demonstrate that Jesus is the Christ who was to come. If these things were taking place in Jesus’ ministry, then God’s kingdom, i.e., the messianic age, has already begun; and the one who has inaugurated that age must be ‘the one who was to come.’”[16] Zechariah prophesied about John the Baptist, “And you, my little son, will be called the prophet of the Most High, because you will prepare the way for the Lord” (Luke 1:76). By Jesus affirming John the Baptist, he affirms himself as Savior.

The story of Jesus and the sinful woman in 7:40-50 is one of the most moving and impactful stories of how Jesus reveals who he is. While having dinner with a Pharisee an immoral woman brings a beautiful alabaster jar filled with expensive perfume. She kneels behind Jesus at his feet, weeping. As her tears fall on his feet she wipes them off with her hair and then keeps kissing Jesus’ feet and putting perfume on them. When the Pharisee objects to such a sinful woman touching Jesus, Jesus shares a story with the Pharisee. In the story Jesus tells of a man who had one large debt owed to him by one man and one small debt owed to him by another. The man who loaned the money forgave both debts. Jesus asks, “Who do you suppose loved him more after that?” (7:42)  With that he leads into the point of his story, “I tell you, her sins—and they are many—have been forgiven, so she has shown me much love. But a person who is forgiven little shows only a little love” (7:47). This moving story shows that Jesus is the Savior here to forgive sins and to come to those who know they are sinners. With Jesus taking on the right to forgive sins, he is showing he has the authority of divine judgment, which is only the authority of God.[17] With this claim of divine judgment and the ability to forgive sins Jesus is also claiming to be God.

IV. SELF-CHARACTERIZATION OF JESUS BY JESUS

The first words spoken by Jesus in Luke are a self-characterization of Jesus about himself. When Jesus’ parents were frantically searching for him and finally found him, Jesus replied, “‘But why did you need to search?’ he asked. ‘Didn’t you know that I must be in my father’s house?’” (2:49). With his rhetorical question Jesus states he is the son of God. The way Jesus asks the question makes a statement: “do you not know” is designed to produce an affirmative reply from his parents.[18] Jesus knows that he has a special relationship with the heavenly Father which naturally leads him to be discussing the things of God in his “Father’s house.”[19] Jesus has a “strong sense of identity with the Father and is committed to the mission God sent him to do. . . Jesus recognizes himself as sent by the Father to reveal his will.”[20] Jesus clearly wants to indicate that he is the son of God, and that God is his father.

Perhaps Jesus’ clearest self-characterization is when the crowds have grown to thousands around him and he turns to his disciples to say, “I tell you the truth, everyone who acknowledges me publicly here on earth, the Son of Man will also acknowledge in the presence of God’s angels. But anyone who denies me here on earth will be denied before God’s angels” (12:8-9). Jesus points to himself as the one who saves, just as was prophesied about from various people in chapters 1-3 of Luke. The “open earthly confession of Jesus, the Son of Man, would bring open, heavenly confession of the believer by Christ himself in the presence of God’s angels.”[21] This is Jesus’ way of stating that he is the key to salvation; he is the one and only way to eternal life. This “Son of Man” is a title that Jesus clearly uses for himself throughout the book of Luke.[22] The term “Son of Man” is “an indirect way for Jesus to refer to himself in his authority to forgive sin . . . [he] has a strong sense that he is God’s appointed eschatological agent, since he has a role in divine judgment.”[23] Jesus is stating that he, as the son of man, is salvation.

V. ACTIONS AS A CLUE TO THE CHARACTER OF JESUS

The middle of Luke’s gospel from chapters 4 through 21 is mixed with actions of Jesus exemplifying him as the Messiah. In Luke 5:4-7 Jesus tells Simeon (later called Peter) to go out where the water is deeper and to fish there. Simeon objects because they worked hard the previous night and did not catch anything. However, Simeon still follows Jesus’ instructions to cast the nets and when they pull in the nets they are so full of fish that they are tearing! This leads Simeon to fall to his knees before Jesus and say, “Oh, Lord, please leave me—I’m too much of a sinner to be around you” (5:8). This story of Jesus showing that he has the power to do what they cannot do is the beginning of a theme of Jesus’ earthly ministry. The middle of Luke’s gospel (chapters 4-21) records that Jesus raises the dead twice,[24] cures more than 22 people who are sick,[25] casts out six demons,[26] and feeds thousands of people.[27] These all have a clear message: Jesus is God. “Miraculous healing demonstrates the scope of Jesus’ authority. He heals the sick, exorcises evil spirits, and cures fever, leprosy, paralysis, a withered hand, epilepsy, dropsy, blindness, a flow of blood, and deafness. He resuscitates the dead and exercises power over nature. Jesus’ work testifies to his person and task.”[28] Only the one who has power over these things could affect them in the way he affects them. From chapter four to twenty-one we see story after story of Jesus doing things that only the Son of God could do. 

During Jesus’ earthly ministry he also shows a keen understanding for what people are thinking. In 7:40 it reads, “Then Jesus answered his [Simeon] thoughts.” In 9:47, “But Jesus knew their thoughts.” Luke 11:17 states, “He knew their thoughts.” And finally in 19:1-5, “he looked up at Zacchaeus and called him by name.”[29]

Jesus’ actions further show that he is son of God when he is able to give his power to others. The book of Luke records Jesus healing others, casting out demons, feeding thousands, raising the dead, and showing knowledge of the thoughts of others. Miracles such as these show Jesus’ amazing power over demons, illness, and death. In light of Jesus’ power, he sends his disciples out to extend his ministry.[30] Jesus not only has the power to do these things but he also has the ability to give others this same power. Luke 9:1-2 records, “One day Jesus called together his twelve disciples and gave them power and authority to cast out all demons and to heal all diseases. Then he sent them out to tell everyone about the Kingdom of God and to heal the sick.” Just as Jesus’ work to do miraculous acts authenticates who he is, the fact that such work continues with his disciples suggests that Jesus’ authority continues through them.[31]

IV. CONCLUSION

The historical grounding of such a well documented and researched book as Luke sheds light on who Jesus is. Direct descriptions by Luke that Jesus is the instrument of salvation, responses from other characters that Jesus is the awaited Messiah, Jesus’ own thoughts and words addressing God as father, Jesus’ self-characterization as the son of man who saves, as well as his actions doing miracles all point to him clearly being the son of God, the Savior.

Bibliography

Bock, Darrell. Luke 1:11-9:50. Vol. 1, Baker Exegetical Commentary on the New Testament Grand Rapids, MI: Baker Books, 1994.

Bock, Darrell. Luke 9:51-24:53. Vol. 2, Baker Exegetical Commentary on the New Testament Grand Rapids, MI: Baker Books, 1996.

Marshall, I. H. Luke: Historian and Theologian. London: Paternoster, 1970). Quoted in Trites, Allison. The Gospel of Luke, Acts. Edited by Philip Comfort, Vol. 12, Cornerstone Biblical Commentary, edited Philip Comfort. Carole Stream, IL: Tyndale House Publishers, 2006.

Stein, Robert H. Luke. Vol. 24. The New American Commentary. Nashville: Broadman & Holman Publishers, 1992.

Trites, Allison. The Gospel of Luke, Acts. Edited by Philip Comfort, Vol. 12, Cornerstone Biblical Commentary, edited Philip Comfort. Carole Stream, IL: Tyndale House Publishers, 2006.

Wenham, David and Steve Walton. Exploring the New Testament. Vol. 1, A Guide to the Gospels and Acts, vo. 1, 2^nd ed. Downers Grove, IL: InterVarsity Press, 2011.

[1] Allison Trites, The Gospel of Luke, Acts, ed. Philip Comfort, in Cornerstone Biblical Commentary, ed. Philip Comfort, vol. 12, (Carole Stream, IL: Tyndale House Publishers, 2006), 12.

[2] David Wenham and Steve Walton, Exploring the New Testament, vol. 1, A Guide to the Gospels and Acts, vo. 1, 2^nd ed. (Downers Grove, IL: InterVarsity Press, 2011), 240.

[3] Allison Trites, The Gospel of Luke, 12.

[4] Allison Trites, The Gospel of Luke, 12.

[5] I. H. Marshall, Luke: Historian and Theologian, (London: Paternoster, 1970) quoted in Allison Trites, The Gospel of Luke, 12.

[6] Luke uses the Greek noun for “salvation” seven times in his gospel. This same noun is never found in Mark or Matthew. Wenham and Walton, Exploring the New Testament, vol. 1, A Guide to the Gospels and Acts, vo. 1, 2^nd ed, 247.

[7] Luke “found no difficulty in recording accounts of angelic activities as historical fact.” Allison Trites, The Gospel of Luke, 19.

[8] Darrell Bock, Luke 1:11-9:50, vol. 1, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1994), 242.

[9] Allison Trites, The Gospel of Luke, 59.

[10] Ibid.

[11] Darrell Bock, Luke 1:11-9:50, 253.

[12] Allison Trites, The Gospel of Luke, 61.

[13] Ibid., 72.

[14] Ibid., 73.

[15] Darrell Bock, Luke 1:11-9:50, 345.

[16] Stein, Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 227.

[17] Darrell Bock, Luke 1:11-9:50, 708. 

[18] Ibid., 270.

[19] Allison Trites, The Gospel of Luke, Luke, 63.

[20] Darrell Bock, Luke 1:11-9:50, 271.

[21] Allison Trites, The Gospel of Luke, 189.

[22] See 6:22; 7:34; 9:22, 26, 58; 10:22; 11:30; 12:40; 17:22-26; 19:10; 22:48, 70, 24:7.

[23] Darrell Bock, Luke 9:51-24:53, vol. 2, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1996), 1139.

[24] Luke 7:11-17; 8:40-56.

[25] Luke 4:38-39, 40 (“many” were cured); 5:13, 18-24; 6:8-1, 17-19; 7:9-10, 21; 8:40-48; 13:10-14; 14:1-6; 17:11-13 (10 were cured).

[26] Luke 4:31-37; 6:17-19; 7:21; 8:26-34; 9:37-43; 10:14.

[27] Luke 9:10-17.

[28] Darrell Bock, Luke 1:11-9:50, 34.

[29] This final scenario with Zacchaeus is correctly described, “Jesus makes a surprise move. Upon arriving under the tree in which Zacchaeus is perched, he looks up and addresses the tax collector by name. The text does not indicate how Jesus knows Zacchaeus’s name: perhaps he knew it by supernatural enablement (like John 1:47:48) or by hearing people call to Zacchaeus or by asking about his name (Plummer 1896:434; Arndt 1956: 389; C. A. Evans 1990: 283; Marshall 1978: 696. Despite the absence of this detail, it is clear that Jesus is in control of the situation.” Darrell Bock, Luke 9:51-24:53, 1517. 

[30] Wenham and Walton, Exploring the New Testament, vol. 1, A Guide to the Gospels and Acts, vo. 1, 2^nd ed, 243-244.

[31] Darrell Bock, Luke 1:11-9:50, 34.

Loosely defined, sanctification is the work of both God and a believer toward becoming more Christ-like. The variations within evangelical theology and its view of sanctification vary greatly. As a system of theology, dispensationalism views sanctification in similar ways to many other evangelical theologies with the exception of three distinctions. Those three distinctions are the security of a believer, the work of the Spirit, and the unique role of progressive sanctification. This paper will define sanctification broadly from both a mainline and dispensational viewpoint, provide a brief biblical basis for dispensationalism, as well as discuss at length the three distinctions of the dispensational view of sanctification.

I. SANCTIFICATION DEFINED

            Sanctification is “being made holy, or purified”[1] by the “continuous operation of the Holy Spirit, by which the holy disposition imparted in regeneration is maintained and strengthened.”[2] The word sanctify comes from similar Hebrew and Greek words that mean “a person or thing is thereby said to be set apart, or classified, usually as pertaining unto God.”[3] Encompassing all of these definitions is that “Sanctification refers to growth in spiritual maturity, founded upon the enablement provided to all believers by the Holy Spirit and energized by the filling of the Spirit.”[4] With the definition of sanctification provided it is important to examine dispensationalism and how it might provide a different view of what sanctification is and how it occurs in the life of a believer.

II. A BRIEF BIBLICAL BASIS FOR DISPENSATIONALISM

            The word “dispensation” comes from the usage of the word, oikonomia, which is commonly used in the New Testament. But what is a dispensation? Stanley Toussaint describes a dispensation as “a period of time during which man is tested in respect of obedience to some specific revelation of the will of God.”[5] These periods of times include seven distinct dispensations.

A. The Seven Dispensations

            Stanley Toussaint provides an abbreviated description of the seven different dispensations of God. Each of these dispensations throughout history show different ways God interacted with His people in how they were to worship Him, the way in which He expected them to obey Him, as well as well as His punishment for disobedience. The first was the dealing with Adam before the fall and the second is the way in which God deals with Adam after the fall. The third was after the flood based on human government and capital punishment being enabled. The fourth was after the Tower of Babel which is when God began to mediate His blessings to people through one man: Abraham. The fifth was the Mosaic Law. The sixth is the age of grace and the church (as one with Jews and Gentiles). The seventh is the Millennial Kingdom which precedes the eternal state.[6]

B. The Dispensations in Light of Covenants in the Bible

            Another presentation of the basis for dispensationalism is from Craig Blaising and Darrell Bock who explain the six different covenants in the Bible as evidences of God working in different ways during different periods of time. The Noahic Covenant was the first appearance of covenants in the Bible. God uses covenant language to promise to preserve Noah’s life and every creature taken into the ark (Gen. 6:18) as well as to promise to never again destroy life on the earth through a flood (Gen. 9:9-17).[7] Another is the Abrahamic Covenant which clarified the way God kept his original covenant to Noah. The Abrahamic Covenant also revealed a foundation for a relationship between God, humanity, and life on the earth. Since the Abrahamic Covenant did not fully reveal God’s plans for humanity, further revelation was needed.[8] Another covenant was the Mosaic Covenant which focused on the concrete and present relationship between Israel and God. Based on the lifestyle of each generation, God presented a blessing or curse. Latter prophets living under the Mosaic Covenant predicted that a new covenant would come and in turn fulfill the Abrahamic Covenant.[9] The New Covenant was a new arrangement for the patriarchal blessing. This was a new dispensation of the Spirit that occurred after the Mosaic Covenant as a way to expand and bring greater revelation to God’s meaning of “I will bless you.”[10] The Davidic Covenant was another covenant which was given to bring an everlasting fulfillment to the Abrahamic Covenant and blessing. Through the Davidic Covenant, blessings would come under a Davidic king. Through the mediation of that Davidic king, blessings would come to an Israel of faith was well as all other nations that trust in Him.[11]  Jesus is the fulfillment of the Davidic king as well as the fulfillment of the biblical covenants as He is a descendant of David who will mediate the blessings to Israel. In Jesus, the Mosaic Covenant was also fulfilled. In one act, Jesus brought the Mosaic Covenant to an end (through His death) while also providing the sacrifice necessary for a new covenant which provides redemption, renewal, and resurrection. Stretching back further than David, Jesus is the heir to Abraham and mediates those blessings to Israel and other nations.[12]

            However, with these covenants and dispensations, it is clear that this present dispensation is not the end. This present dispensation looks forward. The next dispensation will have the new covenant fulfilled and fully received. When will this occur? At the descent of Jesus from heaven which is when a new covenant blessing will be extended as Jesus rules the nations.[13]

C. An Exegetical Basis for Dispensationalism

            The primary basis for dispensationalism comes from the use of the word oikonomia by the Apostle Paul in Ephesians. In Ephesians 1:9, 10 as well as Ephesians 3:9-11 the word is used to describe how God works. Senior Professor of Bible Exposition at Dallas Theological Seminary, Elliott Johnson supports this claim, “The exegetical basis for dispensationalism is derived partially from Paul’s three references to the term oikonomia within the book of Ephesians (1:10; 3:2,9).”[14] With such a large system of thought being derived from the use of a word in one book a closer examination is needed. For this sake, first the root meaning of the word “dispensation” will be examined, then its use in Ephesians as well its other uses in the New Testament, then observations and interpretations of how the word is used within the Ephesian passages will be made.

1. Meaning of the Word

            Charles Ryrie tells that in the ancient Greek culture, “an oikonomos was a servant in charge of a household. Oikonomia referred to his office or activity of managing the house.”[15] Another appropriate definition of oikonomia is “stewardship, manager” and can sometimes refer to a “grand plan.”[16] Over time these words began to be used more broadly and began to encompass the management activity involving financial transactions. Therefore the English words “steward” and “stewardship” are derived from the words oikonomos and oikonomia.[17]

            Within the New Testament Paul uses the terminology of oikonomos and oikonomia to “distinguish at least two and possibly three successive dispensations.”[18] Ryrie further elaborates that “Jesus’ teaching that the coming kingdom of God would involve stewardship changes also shows the appropriateness of dispensational theology to characterize his view of present and future.[19]

2. Other Uses in the New Testament

            The word oikonomia is used more than ten times throughout the New Testament in various forms. However, the following verses and their observations include the word used in the same or a similar way as in Ephesians.

• Assuming, by the way, that you know God gave me the special responsibility (oikonomia) of extending his grace to you Gentiles (Eph. 3:2).[20]
• Jesus told this story to his disciples: “There was a certain rich man who had a manager (oikonomos) handling his affairs. One day a report came that the manager was wasting his employer’s money” (Luke 16:1).
• So look at Apollos and me as mere servants of Christ who have been have been put in charge (oikonomos) of explaining God’s mysteries (1 Cor. 4:1).
• They have to obey their guardians (oikonomos) until they reach whatever age their father has set (Gal 4:2).
• God has given me the responsibility (oikonomia) of serving his church by proclaiming his entire message to you (Col. 1:25).
• An elder is a manager (oikonomos) of God’s household, so he must live a blameless life. He must not be arrogant or quick tempered; he must not be heavy drinker, violent, or dishonest with money (Tit 1:7).

Even though these verses use other examples to employ the use of the Greek word to describe a manager, steward, or grand plan, hopefully the meaning affirms the way dispensationalists use the same word in Ephesians.

3. Ephesians 1:9, 10

As discussed earlier, the roots of dispensationalism are grounded in Ephesians 1:9,10 as well as Ephesians 3:9-11. Paul, when writing to the church of Ephesus, explains that God used Jesus as the way to adopt everyone into His family. Through Jesus Christ He has brought new people into His family, which told about what had already happened in the past, but the two verses in Ephesians 1:9,10 focus on the future. Paul writes,

God has now revealed to us his mysterious plan regarding Christ, a plan to fulfill his own good pleasure. And this is the plan: at the right time he will bring everything together under the authority of Christ—everything in heaven and on earth (Eph. 1:9, 10).

Here are important observations and interpretations about these two verses:

1. This passage is listed in Paul’s introductory remarks to the church of Ephesus and sets the stage for the rest of the book. Paul is talking about how God had showered (him and the people in the world at that time) with kindness, wisdom, and understanding as a result of Christ. He also explains that God used Christ to purchase the freedom of the readers of Ephesians with the blood of Jesus Christ. C. I. Scofield, one of the first dispensationalist theologians, defines the beginning of this section as well as chapter 3 of Ephesians as a “positional” passage, meaning that Paul is describing and defines the standing that believers have in “Christ” as well as “in the heavenlies” through pure grace.[21]
2. The plan was once mysterious. The plan existed from the beginning and was mysterious for a long time; therefore it was not known to people before it had been revealed. But it existed from the beginning. It was God’s plan for His own pleasure (as will be seen later in the verses).
3. The plan has been revealed. God revealed the plan; Paul is merely attempting to explain it. The plan is about Christ. Christ is the focus of the revealing of the plan. And when Christ died the plan was revealed. Christ is the catalyst that has allowed His believers to understand the plan. Because of Christ and His work His believers are now allowed to know about God’s plan. And that plan has been revealed so that “believers are able to grasp something of the divine purpose of the ages.”[22]
4. This plan involves God’s pleasure. The plan was God’s plan from the beginning in which He desired to fulfill His good pleasure. It was for God’s benefit. Scofield believed the plan was according to “his [God’s] good pleasure which he hath purposed for himself.”[23]
5. The plan talked about in verse nine is revealed in verse ten. While verse nine states that the plan has “now” been revealed, verse 10 explains the plan and what will happen in the future.
6. The plan is something that will happen in the future. In verse ten the tense is future. God says that He “will” bring everything together. This is evidence that it will be brought together in the future at the right time. The literal translation of this can be, “unto the dispensation of the fullness of times.”[24] Another literal translation might be “that in the dispensation of the fullness of times he might gather together all things in Christ.”[25] This dispensation of the fullness of times is defined by Scofield as the “seventh and last of the ordered ages which condition human life on earth, is identical with the kingdom covenant with David.”[26]
7. Just as Christ revealed the plan, everything will be brought together under Christ’s authority. Christ is the authority over everything as part of this plan. Bringing together the plan is done by Christ, and it is brought under the authority of Christ. Again, Christ is the key. This is referring to the dispensation of the Millennial Kingdom which is when “God’s purposes will be completed (fulfilled) and all things both spiritual and material will be under Christ and His rule.”[27]
8. Words of location are used. Both heaven and earth are used as literal locations of where “everything” is going to come from. The verse uses the words “in heaven” and “on earth.” What is brought together “under” the authority of Christ will be “in” heaven and “on” earth. This will be “all things in Christ, both which are in heaven, and which are on earth; even in him.”[28]

4. Ephesians 3:9-11

In Ephesians 3:9-11 another emphasis is used as a way to develop the biblical view of a dispensational theology. Still writing in the “positional” type of context where Paul is defining a believer’s relation to Christ and describing things, Paul writes:

I was chosen to explain to everyone this mysterious plan that God, the Creator of all things, had kept secret from the beginning. God’s purpose in all this was to use the church to display his wisdom in its rich variety to all the unseen rulers and authorities in the heavenly places. This was his eternal plan, which he carried out through Christ Jesus our Lord (Eph. 3:9-11). 

Similar to the Ephesians passage in chapter one, observations and interpretations of this passage will be made to show its dispensational theology:

1. Again, a plan is described. This was a mysterious plan. The plan had been kept secret in the past, but now it has been revealed.
2. The church is used to display God’s wisdom. The medium that God uses is the church. The church is how God explains his rich variety.[29] Scofield also agrees that the church is the method which God uses to display the revelations of the mystery of God.[30] This is the new dispensation; the sixth and second to last dispensation.
3. God’s wisdom is described as having “rich variety.” The adjective phrase “rich variety” in this verse does not refer to “the church” as some might interpret it that way. Instead, “rich variety” refers to God’s wisdom. Other Bible translations might better reflect this phrase such as the New American Standard Bible, “So that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places” (Eph. 3:10), or New Oxford Annotated Bible, “So that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in heavenly places” (Eph. 3:10). This rich variety of God’s wisdom is more specifically defined as the wholly new thing which was Christ’s body. Christ’s body formed by the baptism of the Holy Spirit was the rich variety.[31] And Christ’s body through the baptism of the Holy Spirit refers to the variety of the new relationship between Jews and Gentiles in one body.[32] Through Christ’s baptism and the Holy Spirit’s work, this rich variety has resulted in the new relationship between Jews and Gentiles together in one body.
4. The purpose of the mystery has been carried out through Christ. This new dispensation—the dispensation of grace—has been carried out through Christ. This is known because verse 11 says, “carried out” which is past tense and because the inclusion of Jews and Gentiles who believe was one of the results of Christ’s death.[33]

III. THREE DISTINCTIONS IN THE DISPENSATIONAL VIEW OF SANCTIFICATION

A. Security under Christ

            The first distinction of the dispensational view of sanctification is a believer’s security under Christ. Dispensationalists focus on progressive sanctification: the experimental act of the believer by yielding to the work of the Holy Spirit after justification. This is because justification and security of going to heaven is not based on “how sanctified you are.”[34] Instead, the focus is placed on the trustworthiness of God’s own testimony in His word.[35] In other words, believers are “eternally secure from the moment of regeneration”[36] through their faith and baptism in Christ. Therefore, their assurance is not based on their worthiness or honor nor is it based on their “progress” in progressive sanctification. Their assurance is based on their belief and faith in Christ.

            While some people might see justification and sanctification as one event, the dispensational view of sanctification sees them as two distinct events. Lewis Sperry Chafer, a dispensational theologian and founder of Dallas Theological Seminary, provides two basises for this view. The first was that he saw a sharp distinction between justification and sanctification.[37] Including in this distinction between justification and sanctification was the work of the Holy Spirit. The Holy Spirit had different ways of working in the believer between the “drawing near to Christ” that the Spirit uses to bring a believer close to God (justification). While the work of the Spirit was much different in the life of a believer as part of sanctification. The second was that Chafer saw a time interval between conversion and the beginning of progressive sanctification because progressive sanctification was primarily based on a believer’s yeildedness.[38] This meant that a person was not necessarily being sanctified as soon as he or she was converted to Christianity. This was because progressive sanctification in the life of a believer is based on the knowledge of truth, devotion, and experience.[39] These elements are something that do not happen at the moment of conversion but instead occur during a time interval sometime after justification.

            Further support for the security of a believer in sanctification is provided by the Dallas Theological Seminary dispensational doctrine of sanctification. DTS believes that sanctification is “already complete for every saved person because his position toward God is the same as Christ’s position.”[40] The position being referred to is a position of security of salvation under Christ. Salvation is secure because the work of salvation has already been done. Because the faith of the believer has already been confessed in Christ and that believer has already been baptized by the Holy Spirit.

            The idea that a Christian will never fall into sin is a false one. It is important to remember that all Christians have a sinful nature and that sin and wrongdoings will occur in the life of a believer. Because of this, dispensationalists argue that “sinless perfection is attained only in the glorified state of heaven and not in the present life.”[41] Because of this, the dispensational perspective recognizes the fact that Christians will fall into sin, but the dispensational perspective does not see sin as reversing a believer’s salvation. Neither does sin cause a believer to lose the Holy Spirit. Yet, that sin of the believer must be corrected.[42]

            This view that sin does not reverse a believer’s salvation is contrary to other evangelical views of sanctification. One of those views is the “holiness” view of sanctification. The holiness view of sanctification includes the Wesleyan, Oberline, Pentecostal, and Reformed views of sanctification that say you might lose your salvation if you participate in severe sin.[43] In the holiness view the believer’s active role in sanctification is heightened and emphasized. The question that one would raise from a dispensational view is this: If a believer plays a role in sanctification, what happens if he or she fails? If a believer plays a role in his own sanctification and he fails, is he still saved?

            An assurance that believers have under the dispensational view of sanctification is that sin does not reverse a believer’s salvation. This is because of the “sealing” work of the Holy Spirit in the life of a believer at conversion. Chafer explains the ministry of the Holy Spirit in sealing as it “represents the Godward aspect of the relationships, — authority, responsibility, and a final transaction. It is ‘unto the day of redemption.’ The Spirit Himself is the seal, and all who have the Spirit are sealed. His presence in the heart is the divine mark.”[44] A believer might try his best to live a holy life yet still sin, or have taken a “day off” from living as a Christian. In the dispensational view of sanctification, justification and security under Christ is permanent. In effect, one may say that the dispensational perspective holds that the position of a Christian is saved forever and that he is going to heaven. Therefore, the Christian needs to allow the spirit of God to work in him. A key distinction in the dispensational view of sanctification is that salvation is divinely secured at justification. Therefore the work of the Holy Spirit in the life of a believer should also be examined from the dispensational perspective.

B. The Work of the Holy Spirit

            The second distinction of the dispensational perspective on sanctification is the work and ministry of the Holy Spirit. John Walvoord, a dispensationalist and former president of Dallas Theological Seminary, wrote an article titled, “The Augustinian-Dispensational Perspective of Sanctification” where he states, “Though all Christians are regenerated by the Spirit, baptized by the Spirit, indwelt by the Sprit, and sealed by the Spirit, not all Christians are filled with the Spirit.”[45] The filling of the Spirit and Its active work in the believer is an important work within the dispensational perspective. Dispensationalists argue that this work of the Spirit inside a believer is distinct from the work of the Spirit before salvation (which is often called the “conviction” of the spirit that draws non-believers to God). This work of the Spirit is also distinct from the work of the Spirit at the moment of salvation (i.e., baptism by the Holy Spirit, resurrection with Jesus, etc.). This work of the Spirit in the life of a believer is the cornerstone and main focus of the dispensational perspective of sanctification in the life of a believer. But, what is the work of the Spirit in the life of a believer? The work of the Spirit in the life of a believer is the “work of God that occurs repeatedly in the life of believers, and as such it is obviously the source of sanctification as well as all spiritual fruitfulness.”[46] This is the cornerstone for not just the work of the Spirit in the life of a believer for sanctification, but it is the main part of dispensational theology. This is important for the dispensational view of sanctification because the filling of the Spirit is the unhindered ministry of the Holy Spirit in the life of a believer. The Holy Spirit infuses into the believer and provides spiritual power to do more than what he might have done without the help of the Holy Spirit.[47]

            In the dispensational view, the only necessity in sanctification is a “yieldedness” to the Holy Spirit. Thus sanctification according to Randall Gleason in his article, “B.B. Warfield and Lewis S. Chafer on Sanctification,” is “dependent on the believer’s initiative in meeting the condition of yieldedness.”[48] And that condition of yieldedness is justification and allowing the Holy Spirit to do work in the life of the believer. Further clarifying the work of the Holy Spirit and the believer’s responsibility is Chafer who believed sanctification was contingent on a believer’s willingness to “yield” to God.[49] That yielding is a submission to the work of the Spirit in the life of a believer.

            When considering that dispensational theology sees seven distinct “dispensations” in how God deals with and relates Himself to man, it is important to characterize how this work of the Spirit fits into dispensational theology. Based on the dispensational perspective of Chafer, Walvoord, and Ryrie, the indwelling of the Holy Spirit was a new ministry of the “dispensation of grace.”[50] The dispensational perspective would view indwelling, baptism of the Holy Spirit, sealing, and union with Christ being an instantaneous event occurring in the New Testament as a new dispensation. Therefore, this was not a practice in the Old Testament,[51] but it is something that believers now experience under the dispensation of grace.

C. Progressive Sanctification

            The third distinction in the dispensational view of sanctifications is what Chafer calls progressive sanctification. Virtually all Christians agree that sanctification is an activity that occurs in some form after conversion (justification). However, the types of sanctification and the role of God and human are often debated.

            The dispensational view of sanctification sees the topic of sanctification broken up into three separate categories which also occur in order in the life of a believer:

1. Positional Sanctification: This is the position in Christ, perhaps best clarified by Paul when he refers to all believers as “saints” and a “holy nation, priesthood, etc.”
2. Experimental Sanctification: This is the “progressive” act of God for the believer. It is the “progress” a believer makes to become more like Christ by the Spirit of God.
3. Ultimate Sanctification: This is the perfection believers will experience when they are brought into the presennce of glory at the end times.[52]

This paper will focus on the role of “Progressive Sanctification” as that is the primary way that believers are sanctified here on earth after positional sanctification and before ultimate sanctification.

Progressive sanctification is characterized by the filling of the Spirit. The filling of the Spirit is essential to the progressive sanctification that occurs in the life of a believer. However, it is important to distinguish the difference between the filling of the Spirit defined in dispensational theology verses how it is more commonly used in evangelical theology.

• Filling is different than indwelling because indwelling is something permanent while filling is recurring and experimental.
• Filling is different than sealing because sealing is a one-time event occurring at the moment of faith while filling is a recurring event.
• Filling is different than Baptism because Baptism is a one-time event that results in identification with the church while filling is a recurring event that results in community of church and union with Christ.
• Filling is different than maturity because maturity is obedience to God over time while filling is yielding to the Spirit’s work in the life of a believer.[53]

            Progressive sanctification only occurs because of the indwelling of the Spirit. By the power of the Spirit the new nature a believer has enables him to produce the fruit of the Spirit.[54] The new nature that occurs because of the power of the Spirit is explained by the Apostle Paul that “we died and were buried with Christ by baptism. And just as Christ was raised from the dead by the glorious power of the father, now we also may live new lives. . . We are no longer slaves to sin. For when we died with Christ we were set from the power of sin. And since we died with Christ, we know we will also live with him. . . . So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus. . . For you were dead, but now you have new life.”[55] That is the new nature believers have in Christ: no longer being under the requirements of the law (an old dispensation), but instead having new life because of Christ Jesus (a new dispensation, the dispensation of grace). How does this happen in the light of the sinful nature which all believers have? This is certainly not possible on a normal scale because each human once was controlled by sin and was a slave to sin (as seen in the Romans passage). This is possible because the “human body is His instrument for manifesting these evidences of God’s grace.”[56] Warfield and Chafer agree that “sanctification involves both the sovereign grace of the Holy Spirit and the willing response of the individual believer and that the experience of sanctification is progressive.”[57] Therefore sanctification is an act of God through the life of a believer as long as the believer has “yielded” to the Holy Spirit to allow Him to do that work. It takes both the work of God and the willingness of the believer for sanctification to occur.

With the indwelling of the Holy Spirit and the yielding of the believer, progressive sanctification can occur. Chafer believed that sanctification occurred “little by little as the believer’s new nature counteracted the old.”[58] Even though the old sinful nature can never be completely abolished, a believer’s yielding to the work of the Holy Spirit in his life allowed the new nature to slowly and progressively defeat the old sinful nature.

The Dallas Theological Seminary Doctrinal Statement also sheds light on the progressive sanctification and its distinctives within dispensational theology. In dispensational theology there is a “progressive sanctification where the Christian is to ‘grow in grace,’ and to ‘be changed’ by the unhindered power of the Spirit.”[59] It is important to note that in light of the security under Christ, progressive sanctification, and being perfectly sanctified when Jesus returns, the sin nature always remains.[60] It cannot “be eradicated in this life.”[61] The sin nature is part of every person regardless of how much or how well a person allows the Holy Spirit to sanctify him.[62]

IV. CONCLUDING THOUGHTS ON THE DISTINCTIONS OF SANCTIFICATION IN DISPENSATIONALISM

            This paper claims that there are three distinctions in the dispensational view of sanctification. After a broad evangelical definition of sanctification and a brief biblical basis for dispensational theology, those three distinctions were shared. Those three distinctions are a believer’s security under Christ, the work of the Holy Spirit, and progressive sanctification. As a result, believers can rest assured that their salvation is secure under Christ, that the Holy Spirit will work in their life, and that over time they will become progressively more and more like Christ. These are biblical and comforting assurances that each believer can have based on the dispensational view of sanctification.

BIBLIOGRAPHY

Blaising, Craig., and Darrell Bock. Progressive Dispensationalism. Grand Rapids, MI: Baker Books, 1993.

Chafer, Lewis Sperry. He That is Spiritual: A Classic Study of the Biblical Doctrine of Spirituality. Grand Rapids, MI: Zondervan, 1918.

Chafer, Lewis Sperry Chafer. Systematic Theology. Vol. 6, Pneumatology. Grand Rapids, MI: Kregel Publications, 1948.

Comfort, Philip W., and Walter A. Elwell, eds. Tyndale Bible Dictionary: A comprehensive guide to the people, places, and important words of the Bible. Carol Stream, IL: Tyndale House Publishers, 2001.

Gleason, Randall. “B. B. Warfield and Lewis S. Chafer on Sanctification.” Journal of the Evangelical Theological Society 40, no. 2 (June 1997): 241-256.

Hoehner, Harold. “Ephesians.” In The Bible Knowledge Commentary: New Testament. Edited by John Walvoord and Roy Zuck, vol. 2. Wheaton, IL: Victor Books, 1985.

Holsteen, Nathan. “A Dispensational View of Sanctification.” Unpublished class notes for ST105. Dallas Theological Seminary, Fall Semester, 2013.

Holsteen, Nathan. “The Holiness View of Sanctification.” Unpublished class notes for ST105. Dallas Theological Seminary, Fall Semester, 2013.

Holsteen, Nathan. “The Reformed View of Sanctification.” Unpublished class notes for ST105. Dallas Theological Seminary, Fall Semester, 2013.

HOLY BIBLE: New Living Translation. “NLT Word Study System” 1197-1209. Carol Stream, IL: Tyndale, 2009.

Johnson, Elliott. “Hermeneutics and Dispensationalism.” In Walvoord: A Tribute. Edited by Donald Campbell and John Walvoord, 239-255. Chicago, IL: Moody Press.

Ryrie, Charles. Dispensationalism. Chicago, IL: Moody Press, 1995.

Scofield, C. I. Scofield Reference Notes. 1917. Accessed November 30, 2013. http://www.biblestudytools.com/commentaries/scofield-reference-notes/.

Snoeberger, Mark. “Second-Blessing Models of Sanctification and Early Dallas Dispensationalism.” The Master’s Seminary Journal 15, vol. 1 (Spring, 2004): 93-105.

Strong, Augustus Hopkins. Systematic Theology, 3 vols. Philadelphia, PA: American Baptist Publication Society, 1907.

The Scofield Reference Bible, ed. C.I. Scofield. New York: Oxford U., 1945, 5. Quoted in Stanley Toussaint, “A Biblical Defense of Dispensationalism” in Walvoord: A Tribute, ed. Donald Campbell and John Walvoord. Chicago, IL: Moody Press, 1982).

Toussaint, Stanley. “A Biblical Defense of Dispensationalism.” In Walvoord: A Tribute. Edited by Donald Campbell and John Walvoord, 81-91. Chicago, IL: Moody Press.

Walvoord, John. “The Augustinian-Dispensational Perspective.” In Five Views on Sanctification. Edited by Zondervan, 197-237. Grand Rapids, MI: Zondervan, 1987.

[1] Philip W. Comfort and Walter A. Elwell, eds., Tyndale Bible Dictionary: A comprehensive guide to the people, places, and important words of the Bible (Carol Stream, IL: Tyndale House Publishers, 2001), 1163.

[2] Augustus Hopkins Strong, Systematic Theology, 3 vols., (Philadelphia, PA: American Baptist Publication Society, 1907), 863.

[3] Lewis Sperry Chafer, Systematic Theology, vol. 6, Pneumatology (Grand Rapids, MI: Kregel Publications, 1948), 284-285.

[4] Nathan Holsteen, “The Reformed View of Sanctification,” unpublished class notes for ST105 (Dallas Theological Seminary, Fall Semester, 2013), 18.

[5] The Scofield Reference Bible, ed. C.I. Scofield (New York: Oxford U., 1945), 5 quoted in Stanley Toussaint, “A Biblical Defense of Dispensationalism” in Walvoord: A Tribute, ed. Donald Campbell and John Walvoord(Chicago, IL: Moody Press, 1982), 90.

[6] Stanley Toussaint, “A Biblical Defense of Dispensationalism” in Walvoord: A Tribute, ed. Donald Campbell and John Walvoord(Chicago, IL: Moody Press, 1982), 89-90.

[7] Craig Blaising and Darrell Bock, Progressive Dispensationalism (Grand Rapids, MI: Baker Books, 1993), 128-129.

[8] Ibid., 139-140.

[9] Ibid., 140-151.

[10] Ibid., 158-159.

[11] Ibid., 170, 172.

[12] Ibid., 210-211.

[13] Ibid.

[14] Elliott Johnson, “Hermeneutics and Dispensationalism,” in Walvoord: A Tribute, ed. Donald Campbell and John Walvoord(Chicago, IL: Moody Press, 1982), 241.

[15] Charles Ryrie, Dispensationalism (Chicago, IL: Moody Press, 1995), 106.

[16] HOLY BIBLE: New Living Translation, “NLT Word Study System” (Carol Stream, IL: Tyndale, 2009), 1207.

[17] Charles Ryrie, Dispensationalism, 107.

[18] Ibid., 116.

[19] Ibid.

[20] New Living Translation.

[21] C. I. Scofield, Scofield Reference Notes, “Ephesians-Introduction,” 1917, accessed November 30, 2013, http://www.biblestudytools.com/commentaries/scofield-reference-notes/ephesians/ephesians-introduction.html. 

[22] Harold Hoehner, “Ephesians,” in The Bible Knowledge Commentary: New Testament, ed. John Walvoord and Roy Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 619.

[23] C. I. Scofield, Scofield Reference Notes, “Ephesians 1,” 1917, accessed November 30, 2013, http://www.biblestudytools.com/commentaries/scofield-reference-notes/ephesians/ephesians-1.html.

[24] Harold Hoehner, “Ephesians,” in The Bible Knowledge Commentary: New Testament, 619.

[25] C. I. Scofield, Scofield Reference Notes, “Ephesians 1,” 1917, accessed November 30, 2013, http://www.biblestudytools.com/commentaries/scofield-reference-notes/ephesians/ephesians-1.html.

[26] Ibid.

[27] Harold Hoehner, “Ephesians,” in The Bible Knowledge Commentary: New Testament, 619.

[28] C. I. Scofield, Scofield Reference Notes, “Ephesians 1,” 1917, accessed November 30, 2013, http://www.biblestudytools.com/commentaries/scofield-reference-notes/ephesians/ephesians-1.html.

[29] Harold Hoehner, “Ephesians,” in The Bible Knowledge Commentary: New Testament, 630.

[30] C. I. Scofield, Scofield Reference Notes, “Ephesians 3,” 1917, accessed November 30, 2013, http://www.biblestudytools.com/commentaries/scofield-reference-notes/ephesians/ephesians-3.html.

[31] Ibid.

[32] Harold Hoehner, “Ephesians,” in The Bible Knowledge Commentary: New Testament, 630.

[33] Ibid.

[34] This is in contrast to other systems of belief, one of which is Wesleyan which places an emphasis on “Entire Sanctification” or “Christian Perfection.”

[35] Nathan Holsteen, “A Dispensational View of Sanctification,” 24.

[36] Randall Gleason, “B. B. Warfield and Lewis S. Chafer on Sanctification,” Journal of the Evangelical Theological Society 40, no. 2 (June 1997): 241.

[37] Randall Gleason, “Warfield and Chafer on Sanctification,” 250-251.

[38] Ibid.

[39] Lewis Sperry Chafer, He That is Spiritual: A Classic Study of the Biblical Doctrine of Spirituality (Grand Rapids, MI: Zondervan, 1918), 108.

[40] Nathan Holsteen, “The Reformed View of Sanctification,” 18.

[41] Randall Gleason, “Warfield and Chafer on Sanctification,” 241.

[42] John Walvoord, “The Augustinian-Dispensational Perspective,” in Five Views on Sanctification, ed. by Zondervan (Grand Rapids, MI: Zondervan, 1987), 219.

[43] Nathan Holsteen, “The Holiness View of Sanctification,” 5-22.

[44] Lewis Sperry Chafer, He That Is Spiritual, 38-39.

[45] John Walvoord, “The Augustinian-Dispensational Perspective,” 215.

[46] Ibid.

[47] Ibid.

[48] Randall Gleason, “Warfield and Chafer on Sanctification,” 251.

[49] Ibid., 255.

[50] Mark Snoeberger, “Second-Blessing Models of Sanctification and Early Dallas Dispensationalism,” The Master’s Seminary Journal 15, vol. 1 (Spring, 2004): 94.

[51] Ibid., 101.

[52] Lewis Sperry Chafer, He That Is Spiritual, 106-109. Lewis Sperry Chafer, Systematic Theology, vol. 6, Pneumatology, 284-285.These descriptions of positional, experimental, and ultimate sanctification have been the best attempt of the author to summarize Chafer’s teaching in both He That Is Spiritual as well as Systematic Theology.

[53] Nathan Holsteen, “A Dispensational View of Sanctification,” 23.

[54] John Walvoord, “The Augustinian-Dispensational Perspective,” 220.

[55] Romans 6:4, 6-8, 13.

[56] John Walvoord, “The Augustinian-Dispensational Perspective,” 221.

[57] Randall Gleason, “Warfield and Chafer on Sanctification,” 241.

[58] Ibid., 253.

[59] Nathan Holsteen, “The Reformed View of Sanctification,” 18.

[60] This is in direct contradiction to teachings of “holiness” such as Wesleyianism which believes that “Entire Sanctification” and “Christian Perfection” are possible which result in the eradication of sin and sin’s nature in the life of a believer.

[61] Nathan Holsteen, “The Reformed View of Sanctification,” 18.

[62] Randall Gleason, “Warfield and Chafer on Sanctification,” 245. It is important to note that the distinction between the believer’s “old self” and “new self” correspond to the teachings of both Lewis Sperry Chafer as well as C. I. Scofield. Many believe Scofield influenced Chafer’s position on sanctification.

I. A BRIEF EXPOSITION OF REVELATION 17-18

A. Overview of the Book of Revelation

The city of “Babylon” is mentioned in Revelation 17-18 as part of the “seven bowls” (which is last in the series of seven scrolls and seven seals). Babylon is mentioned as part of the seven bowls after the first bowel was poured out on the earth (Rev 16:2), the second was poured out on the sea (Rev 16:3), the third was poured out on the rivers and springs, (16:4-7), the fourth was poured out on the sun (Rev 16:8-9), the fifth was poured out on the throne of the beast (Rev 16:10-11), the sixth was poured out on the great Euphrates River (Rev 16:12-16), and the seven poured the bowl out on the air (Rev 16:17-21). The mention of the city of Babylon is in the interlude of this seventh bowel.

B. Exposition of Revelation 17-18

1. Revelation 17. Revelation 17 starts by mentioning a “great prostitute” who ruled over many waters (Rev 17:2). She was sitting on a scarlet beast which had seven heads, ten horns, and blasphemies against God were written all over it (Rev 17:3). This beast is the one revealed earlier in Revelation 13. In Revelation 13 that beast had seven heads and ten horns with ten crowns on its horns (Rev 13:1). These blasphemies are what the beast was allowed to speak against God for forty two months (Rev 13:5). These were terrible words of blasphemy against God that slandered his name and those in heaven (Rev 13:6). For clarification, the beast of Revelation 13:1-6 is different than the beast (anti-Christ) in Revelation 13:11-17. After a brief mention of the beast and prostitute in Revelation 17:1-4, a mysterious name is told to have been written on the woman’s forehead, “Babylon the Great, Mother of All Prostitutes and Obscenities in the World” (Rev 17:5, NLT).

2. Revelation 18. In Revelation 18 an angel came down from heaven and said Babylon had fallen and was a great place for demons (Rev 18:2). Because of her immorality and desires for extravagant luxury the kings of the world committed adultery with her (Rev 18:3).  The city of Babylon had sins (Rev 18:4), that were piled as high as the heavens (Rev 18:4-5), she had a cup of terror for others (Rev 18:6), she glorified herself and lived in luxury (Rev 18:7), and she boasted in her heart (Rev 18:7). Because of these sins, according to the angel, Babylon would be overtaken by plagues in a single day (Rev 16:21) and she would be consumed by fire (Rev 18:8).

After Babylon’s destruction the kings who had committed adultery with her will see smoke rising from her charred remains (Rev 18:9). Merchants will weep for her (Rev 18:11) because there will be no one left to buy gold, silver, jewels, purple, cloth silk, scarlet cloth, ivory goods, expensive wood, bronze, iron, marble, cinnamon, spice, incense, myrrh, frankincense, wine, olive oil, fine flour, wealth, cattle, sheep, horses, chariots, and slaves (Rev 18:12-13). Merchants will stand at a distance terrified by what they saw (Rev 18:15). Captains of merchant ships, their passengers, and sailors will weep over the loss of Babylon (Rev 18:17-19). Lastly, a mighty angel said that the city of Babylon will never by thrown down with violence and will never be found again (Rev 18:21).

II. THREE VIEWS ON THE IDENTITY OF BABYLON IN REVELATION 17-18

A. Babylon as Rome[1]

The most common view is that “Babylon” is a reference to the pagan city Rome and the “beast” which Babylon/prostitute rides on represents the Roman Empire.  

1. Strengths. Eight pieces of evidence suggest that the identity of Babylon in Revelation 17-18 is Rome. First, the seven heads. The seven kings are also represented by the seven heads which consist of five fallen kings, the sixth of which now reigns, and the seventh is not yet come (Rev 17:9-10). This is commonly seen as a reference to a sequence of seven Roman emperors.[2] Second, political dominance. Babylon as “the great city that rules over the kings of the world” (Rev 17:18) is supposed to point to Rome’s political dominance.[3] Third, seven hills. Some of the most popular interpretations are that the beasts seven heads (Rev 17:9) are a reference to Rome as the city of seven hills.[4] Support for this view is that Rome did have seven hills: Palatine, Aventine, Caelian, Equiline, Viminal, Quirimal, Capitoline.[5] Fourth, a mask. The labeling of Rome as “Babylon” as the city with “seven hills” is said to have saved John and anyone who held the book of Revelation from being punished by Rome because a prophesy about the demise of Rome so direct and tragic as Revelation 17-18 would surely have caused persecution. Bruce Metzger writers, “To say directly that God will destroy imperial Rome would have been, of course, altogether treasonous in the eyes of the imperial authorities. So, like a prisoner writing in code from a concentration camp, John characterizes the power of evil as Babylon.”[6] Fifth, clothes and jewelry. The purple and scarlet clothing (Rev 17:4) were the clothes worn only by the uppermost classes of Roman society, emperors family, senators, and equestrians.[7] Additionally, jewelry made of gold and precious gems and pearls (Rev 17:4) suggests the top of the economic life of the empire.[8] Sixth, Rome’s persecution of Christians. Babylon’s streets flowing with the blood of prophets and persecution of God’s holy people around the world (Rev 18:24; cf. Rev 19:2) support Rome’s reputation to persecute Christians.[9] Seventh, trading empire. The mention that no one bought the cargoes of Babylon anymore (Rev 18:11) references Rome’s position as a trading power.[10] Eighth, Rome conquered Jerusalem just has Babylon had done. In 586 BC Babylon decimated the city of Jerusalem and most importantly they destroyed the Jerusalem temple. Rome did a similar destruction of the Jewish temple in AD 70, which might be why Rome is called Babylon in Revelation 17-18.[11]

2. Weaknesses. Four pieces of evidence show that Rome likely is not the identity of Babylon in Revelation 17-18. First, Rome is not the only city described with seven hills.[12] Second, widespread knowledge of Rome as “seven hills.” If Rome was known so well as the city of “seven hills” (as evidenced that these seven hills were even featured on Roman coinage[13]) then the idea John revealed Rome as “Babylon” with “seven hills” as a way to mask the identity of Rome is faulty. Since people in John’s day knew that Rome was the city of seven hills, then John’s labeling of the city in that manner still would have been treasonous. Third, which seven emperors? The idea that the seven heads (Rev 17:7-14) refers to seven literal emperors of Rome is difficult to decipher as no one knows which of the emperors to begin counting with. Fourth, little persecution of Christians in Rome. While some Christians were persecuted under Roman rule, Beagley notes that this persecution was “sporadic and local, not the result of an official policy of persecuting Christians.”[14]

B. Babylon as Jerusalem

Another view about the identity of Babylon (yet less popular) is that Babylon represents the holy city of Jerusalem.

Four pieces of evidence support Babylon as Jerusalem. First, seven hills. Jerusalem (in addition to Rome) was categorized by seven notable hills.[15] Second, the title as a prostitute. Calling Babylon a “prostitute” and accusing the city of adultery is a similar way that Israel and Judah were labeled in the Old Testament (Ezek 16:20:3, 30; Hosea 1:2-2:23). Third, substantial imports. The list of substantial imports in Revelation 18:12-13 could also have been attributed to the trade imports typical of Jerusalem.[16] Fourth, Jerusalem as guilty for the blood of prophets. Jesus accused Jerusalem of being guilty for the blood of prophets (Matt 23:35).

C. Babylon as Babylon on the Euphrates River[17]

This view sees Babylon in Revelation 17-18 as the rebuilt city of Babylon on the Euphrates River[18] as the future capital of the world empire.

1. Strengths. Three positions of support stand for Babylon as the future city on the Euphrates River. First, unfulfilled prophecies of the Old Testament. The Old Testament prophecies of Isaiah 13:21-22; 34:11-17 and Jeremiah 51:37 are not yet fulfilled.[19] Second, generally matches description of Revelation 17-18. This city on the Euphrates provides an ideal location for the description of Revelation 17-18 as it relates to politics, geography, and commercial availability.[20] Third, many waters. The many waters of Revelation 17:15 correspond to Babylon’s location on the Euphrates River with its numerous canals, irrigation trenches, and marshes.[21]

2. Weaknesses. The main weakness to this view is that Babylon was no longer a nation at the time of John’s vision.

III. THE IDENTITY OF BABYLON IN REVELATION 17-18

While there appears to be many alleged clear connections to the identity of Babylon being Rome (listed above with numerous strengths), it is important to compare a modern example. How about the city of Dallas as the identity of Babylon in Revelation 17-18? A quick look at the text and the city of Dallas yields six points of support. First, Dallas’ numerous prostitutes, strip clubs, and evil deeds could cause it to be labeled as a house for demons (Rev 18:2). Second, the sins of this city could be piled as high as heaven (Rev 18:5). Third, a quick look at the multi-million dollar homes in Highland Park could label the city as glorifying herself and living in luxury (Rev 18:7). Fourth, Zales and Tiffanies’ jewelry stores are headquartered here and could be a connection to the buying of gold, silver, and jewels (Rev 18:12, 16). Fifth, jcpenney is also headquartered in Dallas and that could be a connection to the sale of fine linen, purple, silk, and scarlet (Rev 18:12, 16). Sixth, those seven hills of Rev 17:9 could be the seven prominent suburbs of Dallas: Plan, Mesquite, Arlington, Irving, Garland, Richardson, and Frisco. While this might be a facetious look at the book compared to modern life in Dallas, it serves a point that strong correlations can be made to most cities if one is allowed to infer that Babylon was a code name for another city.

IV. THE BEST VIEW – BABYLON ON THE EUPHRATES RIVER

While arguments for the similarities to Rome are strong, there does not appear to be a reason that Jesus would have revealed to John a mysterious code about the future identity of that city without providing an explanation of what that image or picture was.  The best and most likely inference about the identity of Babylon in Revelation 17-18 is that it will be the literal city of Babylon located on the Euphrates River.

Bibliography

Beagley, A. J. “Babylon” in Dictionary of the Later New Testament and Its Developments. Downers Grove, IL: InterVarsity Press, 1997.

Beasley, G. R. “Book of, Revelation,” in Dictionary of the Later New Testament and Its Developments. Downers Grove, IL: InterVarsity Press, 1997.

Boda, Mark and J. Gordon McConville, eds. Dictionary of the Old Testament: Prophets. Downers Grove, IL: InterVarsity Press, 2012.

Guthrie, Donald. New Testament Introduction, rev. ed. Downers Grove, IL: InterVarsity Press, 1990.

Metzger, Bruce. Breaking the Code: Understanding the Book of Revelation. Nashville, TN: Abington Press, 1993.

Mulholland, M. Robert. “Revelation.” Vol. 18 of the Cornerstone Biblical Commentary. Carol Stream, IL: Tyndale, 2011.

Thomas, Robert. Revelation 8-22: An Exegetical Commentary. Chicago, IL: Moody Publishers, 1995.

Walvoord, John F. “Revelation.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

[1] Supported by Donald Guthrie, New Testament Introduction, rev. ed. (Downers Grove, IL: InterVarsity Press, 1990), 984; Bruce Metzger, Breaking the Code: Understanding the Book of Revelation (Nashville, TN: Abington Press, 1993), 85.

[2] A. J. Beagley, “Babylon” in Dictionary of the Later New Testament and Its Developments (Downers Grove, IL: InterVarsity Press, 1997),111.

[3] Ibid.

[4] Ibid.

[5] John Wavoord, “Revelation” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 971.

[6] Metzger, Breaking the Code, 85.

[7] M. Robert Mulholland, “Revelation,” in Cornerstone Biblical Commentary (Carol Stream, IL: Tyndale, 2011), 18:553.

[8] Ibid., 553.

[9] Beagley, “Babylon” 112.

[10] Ibid.

[11] G. R. Beasley, “Book of, Revelation,” in Dictionary of the Later New Testament (Downers Grove, IL: InterVarsity Press, 1997), 1027.

[12] Beagley, “Babylon,” 112.

[13] Robert Thomas, Revelation 8-22: An Exegetical Commentary (Chicago, IL: Moody Publishers, 1995), 295.

[14] Beagley, “Babylon,” 112.

[15] Ibid.

[16] Ibid.

[17] John Walvoord, “Revelation” in Bible Knowledge Commentary, 973; Robert Thomas, Revelation 8-22, 307.

[18] This location is in southern Mesopotamia, 60 miles southwest of modern Baghdad, sitting on the banks of a canal of the Euphrates River. Mark Boda and J. Gordon McConville, eds., Dictionary of the Old Testament: Prophets (Downers Grove, IL: Nottingham, England: IVP Academic; InterVarsity Press, 2012), p. 53. 

[19] Thomas, Revelation 8-22, 307.

[20] Ibid.

[21] Ibid., 283.

Revelation 3:20 and its intended audience pose a common question among Bible students. The text reads, “Look! I am standing at the door and I am knocking. If anyone hears my voice and opens the door, I will enter the house and I will eat with him and he will eat with me.”[1] Is this a gospel invitation to a lost person? Or is this an invitation to a believer? These two options will be explored in this paper.

I. The Context of Revelation 3:20

Revelation 3:20 is part of the section of messages to the seven churches in the cities of Ephesus (Rev 2:1-7); Syrna (Rev 2:8-11); Pergamum (Rev 2:12-17); Thyatira (Rev 2:12-17); Sardis (Rev 3:1-6); Philadelphia (Rev 3:7-13); Laodicea (Rev 3:14-22). Jesus was the source of these messages based on the description of Jesus being the first and the last (Rev 1:17). Jesus was the living one who died and was alive forever (Rev 1:18a). He held the keys of death and the grave (Rev 1:18b). While this does not explicitly say “Jesus,” the only person that it can refer to which matches that description is Jesus.

II. An Exposition of Revelation 3:20

A. “Look!”

First, Jesus called attention by saying, “Look!’ (NLT) or “Listen” (NET) or “Behold” (ESV). These translations come from the Greek word ἰδου which is an aorist, middle, imperative of εἰδον, which is from the principle part ὁραω meaning “I see, notice, experience.” This word is often used to heighten the awareness of the reader and to grab the reader’s attention.

B. “I am standing at the door”

After grabbing the attention of the readers and hearers Jesus said, “I am standing,” which is the Greek word, ἑστηκα. This is a perfect tense verb but with the present force.[2] One commentary says that this perfect tense can “indicate that Jesus took this stance at some previous point and continues to maintain it.”[3] However, the better explanation is that this verb is “lexically nuanced” because there is little distinction between the act and results.[4]

C. “and I am knocking.”

Included in Jesus’ statement that he was standing at the door was that he also was knocking. This comes from the verb κρουω which means “I strike, knock.” This verb is the present, active, indicative form with a present progressive force. The present progressive force describes a seen that is in progress.[5]

D. “If anyone hears my voice and opens the door”

This first clause, “If anyone hears my voice,” introduces a third class conditional statement with ἐαν plus a verb ἀκουςῃ, which is in the subjunctive mood. This third class conditional statement is uncertain of fulfillment but still is likely to be true.[6] The referent here for “my voice” is Jesus’ voice, originally seen in Rev 1:17-18. The second clause, “and opens the door,” includes the second verb of the third class conditional statement which is uncertain of fulfillment but likely to be true. The verb used here is ἀνοιξῃ which is an action to be followed after the hearing of Jesus’ voice in the first clause. The “door” in this clause is the same door that Jesus was standing at and knocking on earlier in verse.

E. “I will enter the house”

Next, the future tense verb, ἐλευσομαι, is used in a way that if someone both hears Jesus’ voice and opens the door, then Jesus would enter the house. The Greek phrase, προς αὐτον, would seem to be translated “into him,” but this is an incorrect use of ἐλευσομαι προς αὐτον. The correct translation as seen above is “I will enter the house.” That translation is a dynamic translation of “I will enter to/towards him.” Since Jesus was standing at the door and knocking, it is likely that the “entering” of Jesus was to be inside the house. If John was trying to describe that Jesus would “come into him,” he would not have used ἐλευσομαι προς but instead would have used ἐλευσομαι εἰς. Of all eight uses of ἐλευσομαι προς in the New Testament, that phrase is never used to describe penetration into a person. Instead, it is used to describe coming in to the presence of a person or a building. Examples of ἐλευσομαι προς are “the girl hurried back to the king” (Mark 6:25, NLT), “Joseph . . . went to Pilate” (Mark 15:43, NLT), “Gabriel came to her [Mary] (Luke 1:28, NLT), Peter “had a vision in which he saw an angel of God coming toward him” (Acts 10:3, NLT), “you enter the home of Gentiles” (Acts 11:3, NLT), Paul and Silas “returned to the home of Lydia” (Acts 16:40, NLT), Paul “went to the synagogue service” (Acts 17:2, NLT), “Paul went in and prayed for him” (Acts 28:8, NLT). Therefore, it is clear that in Rev 3:20 Jesus would go into the house and eat with the person who let him in. Jesus would not go into the person who let him in, but he would go in to the person who let him through the door.

III. Is Revelation 3:20 to the Lost or to Believers

The question still remains, is Revelation 3:20 a gospel invitation to a lost person or an invitation to believers? It is important to remember that Revelation 3:20 is included in a passage where seven churches are addressed. In this passage Jesus provided a commendation of the first six churches (Ephesus 2:2-3, Symrna 2:9, Pergamum 2:13, Thyatira 2:19, Sardis 3:1b, Philadelphia 3:8-9). However, Jesus had nothing positive to say about the church of Laodicia. From the very beginning Jesus said that they were neither hot nor cold (Rev 3:15), but they were lukewarm. Jesus said that he would spit them out of his mouth (Rev 3:16). The people were content saying that they were rich and had everything that they wanted; therefore they did not need a thing (Rev 3:17). Jesus saw them as wretched, miserable, poor, blind, and naked (Rev 3:17). Jesus wanted them to buy gold, white garments, and ointment for their eyes (Rev 3:18). Jesus said that he would correct and discipline everyone he loved, so the Laodicea church should be diligent and turn from their lukewarm state (Rev 3:19).

The use of the word “church” lends the interpreter to believe that this is a church of believers, and therefore Revelation 3:20 is an invitation to a believer. This Greek word, ἐκκλησια is used Rev 1:20; 2:1, 8, 12, 18; 3:1, 7, 14 and can be used in the NT several different ways. It can describe a regularly summoned legislative body (assembly) or a causal gathering of people (gathering), but the likely use here in Rev 3:14 to refer to the church in Laodicea is a people with shared belief in Christianity (community or congregation).[7] While it is likely that within any church there are some people who are not true believers, the focus of Revelation 3:20 is directed toward believers.[8]

While the church was lukewarm (Rev 3:15-16) and content in their money (Rev 3:17), Jesus shared that he desired a relationship with them. This church likely included believers as the majority, but those believers had not been in close fellowship with Jesus.

Bibliography

Arndt, William, Frederick W. Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.

Mulholland, M. Robert. “Revelation.” Vol. 18 of the Cornerstone Biblical Commentary. Carol Stream, IL: Tyndale, 2011.

Wallace, Daniel. Greek Grammar Beyond the Basics. Grand Rapids, MI: Zondervan, 1996.

Walvoord, John F. “Revelation.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

[1] Unless otherwise noted, translations in this papers of the author’s.

[2] Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996) 579-580.

[3] M. Robert Mulholland, “Revelation,” in Cornerstone Biblical Commentary, (Carol Stream, IL: Tyndale, 2011), 18:463.

[4] Wallace, Greek Grammar, 580.

[5] Ibid., 518-519.

[6] Ibid., 699.

[7] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 303-304.

[8] John F. Walvoord, “Revelation” in The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck. (Wheaton, IL: Victor Books, 1985), 941-942.

Among some of the most difficult books of the Bible to understand is the book of Revelation. Among the most difficult chapters of the Bible to understand is Revelation 11 and the two witnesses described in 11:1-13. In this paper there will be a brief exposition of Rev 11:1-13, an explanation of the common views of Rev 11, and then a position for the most likely view.

I. A Brief Exposition of Revelation 11:1-13

Rev 11 is part of the parenthetical section that began in Rev 10:1. This parenthetical section is a brief interlude (signaled by the summary statement of the sixth trumpet in Rev 9:20-21) between the sixth and seventh trumpet. The two witnesses[1] are introduced in Rev 11:3, “I will give power to my two witnesses, and they will be clothed in burlap and will prophesy during those 1,260 days” (NLT).[2] These witnesses are prophesying for 42 months (1,260 days if 30 days are in a month). This is a reference to the 42 months mentioned in verse two as part of the seven year Great Tribulation period. It is important to notice that these are two prophetic voices for the future as indicated by δώσω “I will give” and προφητεθσσιν “they will prophesy.” Who are these two witnesses? Revelation 11 says that they are two olive trees and two lampstands which stand before the Lord of all the earth (11:4). This is a reference to Zerubbabel and Joshua[3] which were mentioned Zech 4:2-14. In this prophesy the two olive trees “represent the two who are anointed to serve the LORD of all the earth.”[4]  

If anyone tries to harm these two witnesses fire flashes from their mouths. It consumes their enemies, and those enemies die (11:5, 10). Based on the text the witnesses are sent to prophesy and only inflict harm on others when others try to harm them. The two witnesses will have power to shut the sky so that no rain falls during their prophesies (11:6). Power over the rain and dew has only been exhibited by Elijah (1 Kings 17:1) and God.  Whether heavenly or earthly beings, these two witnesses are given some level of authority over God’s creation. Their power over God’s creation is also seen in how they will have the power to turn rivers and oceans into blood (11:6). The ability to turn water into blood was only seen by Moses and Aaron during their interactions with Pharaoh of Egypt (Exod 7:19-20). Furthermore, the witnesses will be able to strike the earth as often as they want with every kind of plague (11:6). 

The main job of these two witnesses will be to prophesy (11:3) and testify (11:7). Once that testimony is complete they will be killed by the beast that comes up out of the bottomless pit (11:7). Because these two witnesses are killed they cannot be God but instead some type of his created being. The beast that comes up out of the bottomless pit is the Antichrist which is mentioned nine other times in Revelation (13:1; 14:9, 11; 15:2; 16:2; 17:3, 13; 19:20; 20:10).

After the death of the two witnesses their bodies will lie in the main street of Jerusalem for three and a half days (11:8-9a). During those three and a half days all the peoples, tribes, languages, and nations will stare at the bodies of the two witnesses, yet no one will be allowed to bury them (11:9). This indicates that the witnesses have bodies in the physical sense because those bodies will lay in the street and were seen by people (11:8). All the people who belong to this world will gloat over the deaths of the two witnesses by giving presents to each other as a way to celebrate the death of the two witnesses (11:10).

Yet, after those three and a half days God will breathe life into the two witnesses and they will stand up (11:11). When the two witnesses stand up terror strike all the people who were staring at them (11:11). Next a loud voice from heaven will call the two witnesses, “Come up here.” Then the two witnesses will rise to heaven as their enemies watch (11:13).  At the same time there will be a terrible earthquake which destroys 10 percent of the city and 7,000 people will die. Those that do not die will be terrified and gave glory to God of heaven (11:13).

II. Common Views on the Identity of the Two Witnesses

A. Moses and Elijah

What appears to be the most common view on the identity of these two witnesses is that they will be Moses and Elijah. [5] This view sees Moses and Elijah as God’s messengers representing the Jewish Christian community until the end of history. [6]

1. Support for this View. The signs and wonders in Revelation 11:5-6 do appear to match the works and miracles of Moses and Elijah (as referenced above). Elijah called down fire from heaven (1 Kings 1:10) and he shut off rain from heaven (1 Kings 17:1). Moses turned water into blood and struck the earth with plagues (Exod 7:14-11:10). In addition to their works matching the two witnesses, the prophet Malachi predicted the return of Elijah (Mal 4:5) and Moses predicted a prophet like himself would come in the future (Deut 18:15, 18). Furthermore, as mentioned above, the two people transfigured with Christ on the Mount of Olives were Moses and Elijah (Matt 17:3; Mark 9:4; Luke 9:30). Lastly, the mysteries of Moses’ death (Deut 34:5-6; Jude 9) and Elijah’s disappearance from the earth (2 Kings 2:11) might corroborate with these two witnesses in the future.[7]

2. Objections to this View. John the Baptist fulfilled Malachi’s prophesy about the return of Elijah (Matt 11:14; Mark 9:11-13). Moses did die (Deut 34:5-6), which means Moses would have to die twice if he will be one of the witnesses. While the two witnesses are similar toMoses and Elijah this does not mean they are the same persons.[8]

B. Enoch and Elijah

Similar to the view that the two witnesses will be Moses and Elijah is the view that the two witnesses will be Enoch and Elijah. The basis for this view is that neither of these men died during their life in the Old Testament.

1. Support for this View. The Old Testament is clear that both Enoch (Gen 5:24) and Elijah (2 Kings 2:11) were taken to heaven before their deaths. However, the New Testament also says that all men must die (Heb 9:27) so some believe these two men have to return at some point in the future. Additionally, 1 Enoch 90:31 and 4 Ezra 6:26 referred to a ministry that Enoch and Elijah would have that is similar to the description of the two witnesses in Revelation 11:1-13.[9]

2. Objections to this View. Not everyone has to die because people who are alive when the LORD returns will not physically die (1 Thes 4:17). This means that saints alive at the end of the Tribulation will enter the Millennial Kingdom without ever having to die.[10]

C. The Church

Another view of the identity of the two witnesses is that they are the Church. People who hold this view see the two witnesses as the “True Church” and the “Word of God” who faithfully bear testimony.[11]

1. Support for this View. Support for this view is based on the idea that the beast would not likely make a war against just two people (Rev 11:7), but instead he would make war against a large army.[12] This interpretation is based on the two witnesses being connected to the lampstands (Rev 11:4) as symbols for the church earlier in the book of Revelation (Rev 1:20; 2:1).

2. Objections to this View. First, only people can wear burlap or sackcloth (Rev 11:3). The text also leads the reader to believe that these two witnesses will have distinct and individual identities and powers (11:5-6). Lastly, if the two witnesses were the church then it would mean that the church experiences martyrdom; therefore there would be no one left to populate the Millennium.[13]

III. CONCLUSION ON THE IDENTITY OF THE TWO WITNESSES

While a brief exposition of Revelation 11:1-13 has been shared along with the three most popular views of the witnesses’ identities, no conclusion can be provided. While there are connections and allusions of these two witnesses to the 6,500 years of past history in the Bible, there is no clear indication of who these two witnesses will be in the future history. Similar to John Walvood, this author believes, “While there is room for considerable discussion of these various views, the fact is that the passage does not identify the two witnesses, and they probably do not have historic identification.”[14]

Bibliography

Halley, Henry. Halley’s Bible Handbook. 24^th ed. Grand Rapids, MI: 1965.

Lindsey, F. Duane. “Zechariah.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

Marvin Pate, C. Marvin. “A Progressive Dispensationalist View of Revelation.” In Four Views on the Book of Revelation. Edited by Stanley Gundry. Grand Rapids, MI: Zondervan: 1998.

Mulholland, M. Robert. “Revelation.” Vol. 18 of the Cornerstone Biblical Commentary. Carol Stream, IL: Tyndale, 2011.

Thomas, Robert. Revelation 8-22: An Exegetical Commentary. Chicago, IL: Moody, 1995.

Walvoord, John F. “Revelation.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

[1] A possible connection and support for the idea of two witnesses comes from the requirement of two witnesses for legal testimony in order to secure a conviction according to the Mosaic Law. See Deut 17:6; 19:5; Numb 35:30; cf. Heb 10:28.

[2] For the sake of clarity this author refers to these people beings as “witnesses” throughout this paper. However, they are called “witnesses” only in 11:3, then are called “prophets” in 11:4, 10, 12 according to the New Living Translation.

[3] John Walvood “Revelation” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 956.

[4] Duane Lindsey, “Zechariah” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 1556.

[5] M. Robert Mulholland, “Revelation,” in Cornerstone Biblical Commentary, (Carol Stream, IL: Tyndale, 2011), 18:496.

[6] C. Marvin Pate, “A Progressive Dispensationalist View of Revelation” in Four Views on the Book of Revelation, edited by Stanley Gundry (Grand Rapids, MI: Zondervan: 1998), 169-170.

[7] Robert Thomas, Revelation 8-22: An Exegetical Commentary (Chicago, IL: Moody, 1995), 89-90.

[8] Ibid., 89-90.

[9] Ibid., 88.

[10] Ibid.

[11] Henry Halley, Halley’s Bible Handbook, 24^th ed. (Grand Rapids, MI: 1965), 721.

[12] Thomas, Revelation 8-22, 87-88.

[13] Ibid, 87-88.

[14] John F. Walvorod “Revelation” in The Bible Knowledge Commentary, ed. by J. F. Walvoord and R. B. Zuck, 956.

I. An Approach and Outline of the Book of Revelation

A. An Approach to the Book of Revelation

Hermeneutics and the book of Revelation are closely tied together. This author approaches the book of Revelation from the “futurist” and premillennial view. The premillennial position believes that Christ will come again and establish a literal 1,000 year reign on earth before the new heaven and new earth are created. Currently, the conditions of the world are a result of Christ ascending to heaven (Acts 1), Christ sitting at the right hand of God, and the Holy Spirit indwelling believers. The futurist and premillennial views believe the book of Revelation unfolds in a chronological time table (for the most part ). Most importantly, is the section of Revelation 19-22 which consists of separate events that happen one after the other.[1] They are not the same event, nor are they different events told out of chronological order (often called the “recapitulation theory”). The “futurist view” will be explained later in the section, “An Outline of Revelation.”

B. Other Views on the Millennium

1. Postmillennialism.^[2] The postmillennial view states that Christ’s glorious return to the earth will happen after the nonliteral 1,000 year reign of believers on earth. While the premillennialist says Christ comes to bind Satan, the postmillennialist says that Christ already bound Satan when Christ came in the first century. Therefore, the Christian, according to the postmillennial position, is already in the non-literal 1,000 year reign. This means that Satan still has some level of dominion over the world now, but it is not in the same way that he did before Jesus came to earth in the first century AD. The postmillennial position is partially based on Isaiah 2:2-4 and Jeremiah 31. They often see Judah and Jerusalem in Isa 2 as representative of the whole people of God because they believe the “mountain,” “house of the God of Jacob,” and “Zion” referenced in these texts refer to the church, not to the nation of Israel. A belief that the church is now in the nonliteral 1,000 year reign means there is an expectation that a large percentage of the world’s population will turn to Christ by the spirit-blessed proclamation of the gospel.

2. Amillennialism.^[3] The amilliennial view believes that the day lies ahead when Christ will come again, believers will be resurrected, there will be judgment for all, the New Heaven and New Earth will be created, the final kingdom will be inaugurated, and those who have been redeemed will be in a blessed state. This “day” according to the amillennial view is a short period of time in which all of these events happen at once. There is not a literal 1,000 year of reign of Christ (premillennial), nor is there a non-literal 1,000 year reign of believers (postmillennial). In addition, the amillennialist does not believe that the Old Testament teaches a future millennial kingdom of Christ but rather that the Old Testament prophets speak of the Messiah’s everlasting kingdom and blessing (Gen 17:7-8; 48:4; 2 Sam 23:5; 1 Chr 16:17-18; Ps 105:10-11; Isa 45:17; 55:3; 61:7-8; Jer 32:40; 50:4-5; Ez 16:60; 37:26; Dan 4:3, 34; 7:14, 27; 12:2). Additionally, the promise of the Old Testament for Israel to take the promised land is no longer binding, but instead it is now promised to the “elect in Christ.” As a result of this there will be a restoration and renewal of the earth (Isa 65:17; 66:22; 2 Peter 3:13; Rev 21:1) which should be seen as the New Heaven and New Earth, not for a 1,000 years but for eternity (p. 91). Therefore, the amillennial view does not see Romans 11 or Revelation 20 as describing a 1,000 year reign with Christ at the beginning (premillennial) or end (postmillennial).

C. An Outline of Revelation

Rev 1:19 outlines the entire book when Jesus told John, “Write what you saw, what is, and what will be after these things” (NET). The words “what you saw” refer to Revelation 1:1-18. The words “what is” refer to the seven churches described in Revelation 2-3 that existed at the time of John’s vision. The words “and what will be after these things” refer to Revelation 4-22 as future events that have not yet occurred.[4] In summary, here is a broad outline of the book of Revelation,

Introduction: “The things which you have seen” (1:1-20) – The Christ

Letters to the 7 Churches: “The things which are” (2-3) – The Churches

The Last Times: “The things which will take place after this” (4-22) – The Consummation[5]

II. Exposition of Rev 20:1-10

Revelation 20:1-10 is part of the second coming of Christ which started in Revelation 19:11.[6] In chapter 19, John saw Christ (19:11-13) come down to earth with his armies (19:14). The beast and the kings of the world gathered for battle (19:19). However, Christ and his angels captured the beast and the false prophet, and they were thrown into the fiery lake of burning sulfur (19:20). With Christ having dealt with the beast and the false prophet (Rev 19:11-20), it is a natural progress for Christ to turn next to Satan in Revelation 20:1-10.

A. Satan Bound in the Bottomless Pit (Rev 20:1-3)

1. An Angel Came Down from Heaven (v. 1). This is an “angel;” it is not Jesus. While Mulholland states that this “can be none other than Jesus, the Messiah,” that is unlikely since Jesus already descended to earth in 19:11. Additionally, the word ἀγγελος (messenger, angel) used here is never used to describe Jesus.[7] If this “angel” was Jesus, then it is the first and only time the word ἀγγελος is used to describe Jesus.[8] The being John saw was an angel coming down from heaven with a key to the bottomless pit.

2. The Angel Seized Satan and Bound Him for a Thousand Years (v. 2). This verse makes it very clear who the dragon of the passage was. He was the “old serpent” who was “the devil” who was “Satan.” Earlier in Revelation, “this great dragon—the ancient serpent called the devil, or Satan, the one deceiving the whole world—was thrown down to the earth with all his angels” (Rev 12:9).[9] The important conclusion here is that the dragon was Satan (the devil), and thereby a literal and a real person.

Additionally, Rev 20:2 tells of how Satan was bound in chains for a thousand years. If Rev 20 is telling of future events (as described earlier in this paper), then Satan is not bound now, but will be bound in the future. The fact that Satan is active in the current world is attested to by Acts 5:3; 1 Cor 5:5; 7:5; 2 Cor 2:11; 11:14; 12:7; 1 Tim 1:20; 1 Peter 5:8.

Some might ask how a spiritual being can be “bound.” In some respects this is a mystery, but not a new biblical idea. “Angels” were bound in Revelation 9:14 and the “gods in the heavens” (NLT) or “heavenly forces in the heavens” (NET) were bound in Isaiah 24:21. This is a mystery yet also had already occurred within biblical revelation.

3. The Angel Locked Satan for a Thousand Years (v. 3). The angel whom John saw come down from heaven (20:1) is the one who seized the dragon (20:2), and then shut and locked him in the bottomless pit. The “bottomless pit” where Satan was thrown was not a new place, but instead was a place that already existed. “For God did not spare even the angels who sinned. He threw them into hell, in gloomy pits of darkness, where they are being held until the day of judgment” (2 Peter 2:4). This “bottomless pit” mentioned in Revelation 20:3 has been also mentioned in Revelation 9:1-12 as part of the fifth trumpet. It was the place that the beast came up out of in Revelation 11:7-8. 

This verse makes it clear that Satan is not yet bound by Jesus; therefore this millennium (whether literal or figurative 1,000 years) is still a future event because Satan is not yet bound.[10] Evidence that Satan is not currently bound is based on Scripture which has already been cited (2 Cor 4:4; 1 Peter 5:8; 1 Tim 3:7; 2 Tim 2:26; Eph 2:2; John 12:31; Eph 6:12). Contrary to the amillennial view, this not the same “bind” to Satan as described in Mark 3:27; John 12:31; Col 2:15; 1 Peter 3:18-19. How are they different? Grant Osborne believes that Jesus somewhat bound Satan in Jesus’ first advent, “Satan is not inactive but rather restricted. He cannot stop the missionary enterprise of God’s people; he can deceive the unsaved but cannot keep them from turning to Jesus if drawn by the Spirit. . . The devil is curtailed but not powerless. . . Satan is restricted in this aeon, but only with respect to believers (who are ‘kept by the power of God,’ 1 Pet. 1:5).”[11] The event that bound Satan here makes it clear that Satan was not allowed to deceive the nations anymore. He was bound in chains (v. 2), shut in the bottomless pit (v. 3), and the bottomless pit was locked (v. 3).

B. A Thousand-Year Reign with Christ (Rev 20:4-6)

1. Saints Will Reign with Christ for a Thousand Years (v. 4). The identity of these people reigning with Christ has met with many interpretations. One interpretation is that the saints are representatives of the church (see Rev 4:4; 5:8-10; 7:13; 11:16). Another option is that these saints are martyrs seen at earlier points in the book (Rev 6:9-11; 16:6; 18:20, 24; 19:2).[12] Some people say that these saints are apostles and some of the saints (Matt 19:28; Luke 22:30; 1 Cor 6:2-3). Another option is that these are armies of Christ seen in Rev 19:14.[13] Mulholland believes “these people are souls who had not yet experienced a physical resurrection”[14] based on the link to Revelation 6:9-11. Osborne sees this as a possible “heavenly tribunal” compared to Revelation 4:4 and 11:16 where twenty-four elders sat on thrones, wore white, and had crowns on their heads.[15] Or they could be all of the saints (Luke 22:30; 1 Cor 6:4) with martyrs as a special group within the larger group of saints.[16]

While it is unclear exactly who the ones reigning with Christ will be, it is clear that this is the fulfillment of prophesies (Isa 2:2-4; Dan 2:24-35, 44; 7:22; Micah 4:1-8) shared by both Daniel and Jesus. “Then the sovereignty, power, and greatness of all the kingdoms under heaven will be given to the holy people of the Most High. His kingdom will last forever, and all rulers will serve and obey him” (Dan 7:27).  Jesus also shared that “when the world is made new and the Son of Man sits upon his glorious throne, you who have been my followers will also sit on twelve thrones, judging the twelve tribes of Israel” (Matt 19:28).

Later in Revelation 20:4 Jesus revealed to John that the souls had not worshipped the beast or his statue nor accepted his mark on their foreheads or hands. The beast mentioned here is the same beast in Revelation 13:11-18. This beast had required all the people to worship him (Rev 13:2, 12; cf. 13:1-8). The mark on the peoples foreheads and hands in Revelation 20:4 is the mark that the beast required everyone to have (small and great, rich and poor, free and slave) in Revelation 13:16.

John also observed that the ones reigning with Christ “came back to life again.” This is the future bodily resurrection of martyrs who are mentioned earlier in this long verse. This is “the only hermenetutically sound theory.”[17] This is because ζαω (“I live”) always speaks of a bodily resurrection when in the context of bodily death in the New Testament (John 11:25; Acts 1:3; 9:41). Furthermore, in Revelation it is a frequent way of referring to resurrection (1:18; 2:8; 13:14; 20:5). Additionally, John used the word ἀναστασις (“resurrection”) which almost always refers to physical resurrection.[18]

As a result, this “came back to life again” does not mean that these people were simply “raised to new life from the deadness of their former life”[19] as Mulholland proposes. While the New Testament does speak of death of the old life and a resurrection to new life (Rom 6:1-14; Eph 2:4-5), the consummation of the ends times is a different context and different purpose in God’s program. Mulholland attempts to support his view that Revelation 20:4 is similar to the image of Ephesians 2:4-5 of “old life” and “new life” based on the “gnomic fashion” aorist tense of the verbs in both passages.[20] Yet a “gnomic fashion” of the aorist tense expressing a general truth or reality is not the only way to see the verbs being used here. With reference to συνεκάθισεν (“he sat down”), in Eph 2:6 Wallace tentatively labels those aorist verbs as “propleptic (futuristic) aorist” which describe an event that is not yet past as though it was already completed.[21] Regarding the aorist verb, ἐζησαν (“they came to life”), in Revelation 20:4 Wallace categorizes this as an “ingressive” aorist which stressed the beginning of an action or entrance into a state.[22] While Mulholland’s attempt to explain this resurrection as transfer from “old life” to “new life” is based on Paul’s writings, his grammatical understanding and basis are weak.[23]

2. The First Resurrection (v. 5). Revelation 20:5 mentions that Revelation 20:4 has described the first resurrection. Then a parenthetical note states that the rest of the believers will not come back to life until the thousand years had ended. An understanding of resurrection existed during John’s time of writing Revelation as evidenced in Jesus’ time on earth (Matt 22:28; Mark 12:18-27; Luke 14:14 John 5:29; 11:24; Acts 17:32; 1 Cor 15:12), and even stretched back to Ezekiel’s prophesies (Ezek 37:10).

The first resurrection is important to note. Is this truly the “first” resurrection? No, because Christ was the first resurrection. Then there was the resurrection of many, which occurred when Christ died (Matt 27:52-53). This was the “first” resurrection in Revelation 20 as compared to the “last” resurrection just a few verses later in this same chapter (Rev 20:12-13),[24] which was followed by the second death (Rev 20:6, 14). In other words, this is the “first” resurrection “in the sense of before. All the righteous, regardless of when they are raised, take part in the resurrection which is first or before the final resurrection (of the wicked dead) at the end of the Millennium.”[25]

What exactly does the “first resurrection” refer to in this passage? Thomas states that it refers to the resurrection of the martyrs at the end of Revelation 20:4.[26] Or, it can refer to the resurrection of all of the saints. More importantly, Revelation 20:5 supports the idea of resurrection by stages. In this manner, Christ was the “firstfruits” (1 Cor 15:23), a few saints were resurrected (Matt 27:52-53), the church will be raptured (1 Thess 4:13-18), the two witnesses will be resurrected (Rev 11:3, 11), and then here is the resurrection of the martyred dead (Rev 20:4-5).[27]

The “rest of the dead” that are resurrected at the end of the Millennium (1 Cor 15:51-58; 2 Cor 15:23-24; 1 Thes 4:13-18) are probably the wicked who are resurrected in Revelation 20:11-14.[28] Some believe the rest of the dead might be the non-saints of the old covenant. Others see it as a resurrection of the spiritually dead or everyone who is physically dead except martyrs.[29] This is a complex matter as Osborne reveals, “But who are the ‘rest of the dead?’ If one takes 20:4 as referring only to the martyrs, 20:5 will be all the other saints who have died as well as the unbelievers (so Beckwich, Caird, Mounce, Aune). For whose who see 20:4 as referring to all the saints in some way (Ladd, Johnson, Tomas, Beale), however, the ‘rest of the dead’ would be unbelievers.”[30]

3. The Second Death Holds No Power over Those in the First Resurrection (v. 6). From this verse it appears that there will be two resurrections and two deaths. The second death mentioned here is explained later in Revelation 20:14, “Then death and the grave were thrown into the lake of fire. This lake of fire is the second death.” This “second death” is a physical punishment to the body and soul.

The second death will not affect those who are holy, blessed, and priests of God and Christ. Furthermore, these people will reign with Christ for a thousand years because God has made his believers a kingdom of priests (Rev 1:6; cf. Exod 19:6; 1 Peter 2:5). Earlier in Revelation the four living beings and twenty-four elders fell down before the Lamb (5:8) and they sang to the Lamb, “You have caused them [people from every tribe, language, people, and nation] to become a Kingdom of priests for our God. And they will reign on the earth” (Rev 5:10). This reign with Christ will “consist of the privilege of unlimited access to and intimate fellowship with God.”[31]

C. The Defeat of Satan (Rev 20:7-10)

1. Satan Is Let Out of Prison after 1,000 Years (v. 7). At the end of the 1,000 year reign of Christ on earth Satan will be let out of the prison where he was bound in Revelation 20:2-3. This 1,000 years is the sixth and final reference to a 1,000 years of Christ’s reign on earth in Revelation 20 (Rev 20:2, 3, 4, 5, 6, 7), and a brief comment on the “period of time” is needed.

Amillennials[32] and postmillennials[33] advocate that seeking to define this thousand years based on Revelation 20:1-10 is a case of allowing the “tail to wag the dog”[34] because Revelation 20 is the only place where 1,000 years is mentioned.  However, of the entire Bible, Revelation 20:1-10 is the most direct description available to Christians about the return of Christ and his time on earth. John mentioned six times in six verses that Christ’s time on earth will be 1,000 years. Thus this probably has some level of significance and seeks to make it clear how long that period will be. Furthermore, the number “1,000” is not a highly symbolic number as some see the numbers of three, seven, twelve, etc., making it unlikely that 1,000 is a symbolic, non-literal number.

In their support that this is not a literal 1,000 year reign amillennials and postmillennials will advocate that based on Psalm 90:4 and 2 Peter 3:8 the mention of 1,000 years does “not point to a literal one thousand calendar years; rather they evoke the notion of longevity.”[35] Moses’ prayer in the psalms said to God, “For you [God], a thousand years are as a passing day, as brief as a few night hours” (Pss 90:4). Peter wrote, “A day is like a thousand years to the Lord, and a thousand years is like a day” (2 Peter 3:8). While it is true that time to humans does not equal time to God (as Moses and Peter clearly explained), it is imperative to remember that both of these verses nonetheless describe a literal 1,000 years to human beings on earth. In other words, “To say that the period with man is only one day with God, does not deny that it is actually a thousand years with God too. The point is that time does not limit an eternal God, not that He is ignorant of what time means with man.”[36] As far as can be understood, the literal understanding of the book of Revelation (as has been attempted to be consistently applied throughout this paper) means that Christ’s reign on earth will be for a thousand years before Satan is let out of prison (Rev 20:7).

2. Satan Deceives the Nations One Last Time (v. 8). While the events of Revelation 20:8 are similar to Revelation 16:13-14, these are different events.[37] Why? Satan had to gather a new army for battle in Revelation 20:8 because the army he gathered in Revelation 16:13-14 was destroyed in Revelation 19:20. (Seeing Rev 16:4 and Rev 20:8 as the same event is called the “recapitulation theory” as mentioned earlier). During the 1,000 years of Christ reign new people were born and comprise the “pool” of people which Satan was able to deceive and gather for one more battle.[38] With this event is becomes clear (again) that Satan’s main mission on earth was deception (seen in Rev 12:9; 13:14; 19:20; Rev 20:3, 10). In this way Satan did not overpower people but rather he deceived them.[39]

3. Satan and His Army Surrounded Jerusalem Then Fired Consumed The Army (v. 9). After Satan had deceived the nations and gathered his army (Rev 20:8), John witnessed him surround God’s people and the beloved city. Then, fire came down from heaven and consumed the armies. The identity of the “beloved city” here is Jerusalem. In other places in the Bible, Jerusalem is called the city God loves and the place which held a special place in his heart (Pss 78:68; 87:2; 122:6; 132:12-14; Isa 2:1-5; 52:9-10; 56:7; 60:9, 14-15; 62:3; 66:18; Jer 11:15; Zeph 3:17). In an attempt to see Revelation as a literal predication of future events, this “beloved city” is likely Jerusalem.

The picture of fire coming down from heaven and consuming Satan’s attacking army should not surprise readers because fire was regularly used by God as a source of divine punishment. In Ezekiel fired rained down on Magog and all its allies (Ezek 39:6). Fire was also seen as divine judgement in Gen 19:24; Exod 9:23-34; Lev 9:24; 10:2; Num 11:1; 16:35; 26:10; 1 Kings 18:38; 2 Kings 1:10, 14; 1 Chron 21:26; 2 Chron 7:1-3; Pss 11:6.

4. The Devil Joined the Beast and False Prophet in the Lake of Burning Sulfur (v. 10). After fire came down and consumed Satan’s last army (Rev 20:9), he was thrown into the fiery lake of burning sulfur. The beast and false prophet where already in the fiery lake of burning sulfur (Rev 19:20) as a result of Christ’s return to the earth shortly before the beginning of the 1,000 years (Rev 19:11-21). Here Satan joins his protégés. Thomas correctly connects this event as the ultimate bruising of Satan’s head originally shared in Genesis 3:15 and again in John 12:31, which means that Satan’s presence in the fiery lake was not a new revelation, for that has always been Satan’s ultimate destiny.[40] Furthermore, Christ’s triumph over Satan has also been foretold and is not a new revelation. “When the Son of Man comes in his glory, and all the angels with him, then he will sit upon his glorious throne . . . Then the King will turn to those on the left and say, ‘Away with you, you cursed ones, into the eternal fire prepared for the devil and his demons’” (Matt 25:31, 41).

The last line of v. 10 shows the pain that Satan, the beast, and the false prophet will face as they are tormented day and night forever and ever. John’s vision makes it clear that this is real, physical pain, “The reality of unbearable pain inflicted on Satan is unquestionable.”[41] This place of punishment is possibly referenced prior in the Bible (Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Mark 9:48; Luke 12:47-48; 13:28) as the place of unending torment[42] and eternal punishment[43]

III. CONCLUSION ON REVELATION 20:1-10 AND THE MILLENNIUM

This study has examined Jesus’ revelation to John about the future 1,000 year reign of Christ on earth. While every position taken on the millennial kingdom has weaknesses, this expositional study has attempted to explain Revelation 20:1-10 in a way that matches the predication of future events (Rev 1:19) alongside additional biblical revelation about the future worldwide kingdom (Isa 2:2-4; Dan 2:34-35, 44; Micah 4:1-8). Christ will return someday (Rev 19:11) and that return will mean that Christ will reign for 1,000 years (Rev 20:4-5) with those who will be resurrected from the dead (Rev 20:4-5). In a way that matches the glory and power believers know God has, that 1,000 year will culminate with a defeat of Satan (Rev 20:7-10).

Bibliography

Blass, F. and A. DeBrunner. A Greek Grammar of the New Testament. Chicago, IL: University of Chicago Press, 1961.

Blevins, James. “Revelation, Book of,” in Mercer Dictionary of the Bible. Mercer University Press, 2001,761.

Gentry, Kenneth. “Postmillennialism” in Three Views on the Millennium and Beyond. Grand Rapids, MI: Zondervan, 1999.

Halley, Henry. Halley’s Bible Handbook. Grand Rapids, MI: Zondervan, 1959.

Halley, Henry. Halley’s Bible Handbook. Grand Rapids, MI: Zondervan, 1965.

Hitchcock, Hitchcock. “Book of Revelation.” Unpublished class notes for BE107. Dallas Theological Seminary, Fall Semesters, 2015.

Kittel, Gerhard. “Αγγελος” in Theological Dictionary of the New Testament, ed. Gerhard Kittel, vol. 1, 74-87. Grand Rapids, MI: Eerdmans Publishing, 1964.

Metzger, Bruce. Breaking the Code: Understanding the Book of Revelation. Nashville, TN: Abington Press, 1993.

Mulholland, M. Robert. “Revelation.” Vol. 18 of the Cornerstone Biblical Commentary. Carol Stream, IL: Tyndale, 2011.

Osborne, Grant. Revelation. Grand Rapids, MI: Baker Academic, 2002.

Robert Thomas, Robert. “A Classical Dispensationalist View of Revelation” in Four Views on the Book of Revelation. Grand Rapids, MI: Zondervan, 1998.

  Strimple, Robert. “Amillennialism” in Three Views on the Millennium and Beyond. Grand Rapids, MI: Zondervan, 1999.

Thomas, Robert. Revelation 8-22: An Exegetical Commentary. Chicago, IL: Moody Publishers, 1995.

Three Views on the Millennium and Beyond, ed. By Darrell Bock.

Wallace, Daniel. Greek Grammar Beyond the Basics. Grand Rapids, MI: Zondervan, 1996.

Walvoord, John F. “Revelation.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

[1] Grant Osborne, Revelation (Grand Rapids, MI: Baker Academic, 2002), 715.

[2] Kenneth Gentry, “Postmillennialism” in Three Views on the Millennium and Beyond (Grand Rapids, MI: Zondervan, 1999), 11-57.

[3] Robert Strimple, “Amillennialism” in Three Views on the Millennium, 81-129.

[4] Robert Thomas, “A Classical Dispensationalist View of Revelation” in Four Views on the Book of Revelation (Grand Rapids, MI: Zondervan, 1998), 186, 215.

[5] Mark Hitchcock, “The Revelation of Jesus Christ,” unpublished class notes for BE107 (Dallas Theological Seminary, Fall Semesters, 2015), 4-5.

[6] See Christ’s second coming as part of God’s plan: Isa 9:6-7; Jere 23:1-8; Ezek 37:15-28; Dan 2:44-45; 7:13-14; Hosea 3:4-5; Amost 9:11-15; Micah 4:7; Zech 2:10-12; 12; 14:1-9; Matt 19:28; 24:27-31; 25:6, 31-46; Mark 13:24-27; Luke 12:35-40; 17:24-37; 18:8; 21:25-28; Acts 1:10-11; 15:16-18; Rom 11:25-27; 2 Thess 2:8; 2 Peter 3:3-4; Jude 14-15; Rev 1:7-8; 2:25-38; 16:15; 22:20.

[7] Gerhard Kittel, “Αγγελος” in Theological Dictionary of the New Testament, ed.Gerhard Kittel, vol. 1 (Grand Rapids, MI: Eerdmans Publishing, 1964), 83-87.

[8] While Jesus did say in Rev 1:18 that he held the keys of death and the grave it is not necessary to equate Jesus with the angel who held the key to the “bottomless pit” in Rev 20:1. In Rev 9:1 John saw “the fifth angel blew his trumpet, and I saw a star that had fallen to earth from the sky, and he was given the key to the shaft and the bottomless pit.” Here the key to the bottomless pit was given to an angel, not Jesus. Additionally, Mulholland’s argument that this “angel” was Jesus based on Rev 1:18 is faulty because in 1:18 Jesus held the keys τοῦ θανάτου καὶ τοῦ ᾅδου (“of death and hades”) while in Rev 20:1 the angel holds the keys to the τῆς ἀβύσσου (“the underworld/abyss” or “bottomless pit” as the NLT translates it). These are separate places, therefore a connection between Jesus and the angel based on the place they have a key to is incorrect.

[9] This “devil” was the same person that tempted Jesus in the desert, “Then Jesus was led by the Spirit into the wilderness to be tempted thereby the devil” (Matt 4:1). While in the desert being tempted Jesus said, “Get out of here, Satan” (Matt 4:10). The title used for the devil as “Satan” is also used in Matt 16:23; Luke 10:18; John 13:27; Acts 5:3; Rom 16:20; 1 Co4 11:14; 12:7; 1 Thess 2:18; Rev 2:24; 20:7. Also see the devil mentioned in Matt 25:41; John 8:44; Eph 4:27; 6:11; 1 Tim 3:7, 11; 2 Tim 3:3; Tit 2:3; James 4:7; 1 Peter 5:8; Rev 12:9; 20:2, 10.

[10] John Wavoord, “Revelation” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 979.

[11] Osborne, Revelation, 702.

[12] Walvoord notes that “what John saw was not all the souls in heaven but a particular generation of martyred dead who had been contemporaneous with the world ruler, the beast out of the sea (13:1).” Walvoord, “Revelation” in The Bible Knowledge Commentary, 979.

[13] Thomas, Revelation 8-22, 413-414.

[14] M. Robert Mulholland, “Revelation,” in Cornerstone Biblical Commentary (Carol Stream, IL: Tyndale, 2011), 18:577.

[15] Osborne, Revelation, 703.

[16] Ibid., 704.

[17] Thomas, Revelation 8-22, 417.

[18] Ibid.

[19] Mulholland, “Revelation,”577.

[20] Mulholland, “Revelation,”577.

[21] Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 563-564.

[22] Ibidl., 558-559.

[23] While “Gnomic Aorist” is a valid category of Greek Grammar, there are also others. Blass and DeBrunner list four: ingressive (inceptive), complexive (constative), gnomic and futuristic aorist, and epistolary aorist (F. Blass and A. DeBrunner, A Greek Grammar of the New Testament [Chicago, IL: University of Chicago Press, 1961], 171-172).  Wallace lists seven: constative, ingressive, consummative, gnomic, epistolary, proplectic, immediate poast aorist/dramatic (Wallace, Greek Grammar, 557-565)

[24] Haley, Haley’s Bible Handbook, 737.

[25] Wavoord, “Revelation” in The Bible Knowledge Commentary, 980.

[26] Thomas, Revelation 8-22, 419.

[27] Wavoord, “Revelation” in The Bible Knowledge Commentary, 980.

[28] Thomas, Revelation 8-22, 418.

[29] Ibid.

[30] Osborne, Revelation, 707.

[31] Thomas, Revelation 8-22, 422.

[32] Robert Strimple, “Amillennialism” in Three Views on the Millennium and Beyond, 118-129.

[33] Kenneth Gentry, Jr., “Postmillennialism” in Three Views on the Millennium, 50-55.

[34] James L. Blevins, “Revelation, Book of,” in Mills, ed., Mercer Dictionary of the Bible, (Mercer University Press, 2001),761.

[35] Mulholland, “Revelation,” 579.

[36] Thomas, Revelation 8-22, 407.

[37] Wavoord, “Revelation” in The Bible Knowledge Commentary, 981.

[38] Haley, Haley’s Bible Handbook, 736.

[39] Osborne, Revelation, 711.

[40] Thomas, Revelation 8-22, 426.

[41] Thomas, Revelation 8-22, 426.

[42] Ibid., 427.

[43] Osborne, Revelation, 716.