Renewal Theology: Salvation, the Holy Spirit, and Christian Living: 002

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RENEWALTHEOlDGY

RENEWAlTHmlOGY Salvation, the Holy Spirit, and Christian Living

1RodmanWilliams

A

Academic Books Grand Rapids, Michigan

Zondervan Publishing House

To the Spirit of Truth

ex libris eltropical RENEWAL THEOLOGY: SALVATION. THE HOLY SPIRIT. AND CHRISTIAN LIVING

Copyright © 1990 by J. Rodman Williams Academie Books is an imprint of Zondervan Publishing House 1415 Lake Drive, S.E., Grand Rapids, Michigan 49506. Library of Congress Cataloging in Publication Data Williams, J. Rodman (John Rodman) Renewal theology : Salvation, the Holy Spirit, and Christian living p. em. Bibliography: p. Includes indexes. ISBN 0-310-24190-1 I. Title. I. Theology, Doctrinal. 2. Pentecostalism. BT75.2.W54 1990 230' .046-dc20

89-32108 CIP

All Scripture quotations, unless otherwise noted, are taken from the Revised Standard Version of the Bible (copyright © 1946, 1952, 1971, 1973 by the Division of Christian Education of the National Council of Churches in the USA) and are used by permission. Other versions frequently cited include the King James Version, the New International Version, the New American Standard Bible, and the New English Bible. All rights reserved. No part ofthis publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means-electronic, mechanical, photocopy, recording, or any other-except for brief quotations in printed reviews, without the prior permission of the publisher.

Edited by Gerard Terpstra Printed in the United States of America 90 91 92 93 94 95 / AF / 10 9 8 7 6 5 4 3 2 1

CONTENTS Abbreviations Preface

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1. Calling 2. Regeneration 3. Justification 4. Sanctification 5. Perseverance 6. The Holy Spirit 7. The Enabling Spirit 8. The Coming of the Holy Spirit 9. The Phenomenon of Tongues 10. The Mission of the Holy Spirit 11. The Reception of the Holy Spirit 12. The Effects of the Coming of the Spirit 13. The Gifts of the Holy Spirit 14. The Ninefold Manifestation 15. Christian Living

13 35 61

Bibliography Persons Index Subject Index Scripture Index

83 119

137 155 181 209 237 271 307 323 347 411

447 455 459 463

ABBREVIATIONS Anchor Bible American Standard Version Bauer, Arndt, Gingrich, and Danker, Greek-English Lexicon of the New Testament Brown, Driver, and Briggs, Hebrew-English Lexicon of the Old BDB Testament Blass, Debrunner, and Funk, A Greek Grammar of the New BDF Testament Expositor's Bible Commentary EBC Evangelical Dictionary of Theology EDT Expositor's Greek Testament EGT Harper's New Testament Commentary HNTC Interpreter's Bible IB International Critical Commentary ICC Interpreter's Dictionary of the Bible IDB International Standard Bible Encyclopedia, Revised Edition ISBE Jerusalem Bible JB King James Version KJV Library of Christian Classics LCC Septuagint (Greek Old Testament) LXX NASB New American Standard Bible NCBC New Century Bible Commentary NEB New English Bible NICNT New International Commentary of the New Testament NICOT New International Commentary of the Old Testament NIDNTT New International Dictionary of New Testament Theology NIGTC New International Greek Testament Commentary NIV New International Version RSV Revised Standard Version TDNT Theological Dictionary of the New Testament TNTC Tyndale New Testament Commentary TOTC Tyndale Old Testament Commentary TWOT Theological Wordbook of the Old Testament UBS United Bible Societies Greek New Testament WBC Word Bible Commentary WBE Wycliffe Bible Encyclopedia ZPEB Zondervan Pictorial Encyclopedia of the Bible

AB ASV BAGD

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PREFACE Renewal Theology: Salvation, the Holy Spirit, and Christian Living is a treatise on the Christian faith. It begins with a consideration ofthe way of salvation from the calling of God to final perseverance. Next, the person and work of the Holy Spirit, His coming, and the gifts of the Spirit are given attention. The book concludes with a discussion of Christian living. The opening chapters on salvation deal with the heart of the Christian faith. This section concerns how God's work of redemption in Jesus Christ becomes effective for mankind. How do we enter on the way of salvation and continue in it? In this connection particular attention is given to the doctrines of regeneration, justification, and sanctification. I have written this section on salvation with the strong conviction of the need for fuller biblical, theological, and practical understanding in these areas. The next chapters discuss many aspects of the activity of the Holy Spirit that call for special attention in our time. After some reflection on the identity and nature of the Holy Spirit, I turn to a study of His unique work of enabling and empowering. The coming of the Holy Spirit, next considered, is the critical center of this section of the book. I deal with the phenomenon of tongues after that. Next I write in some detail about the gifts of the Holy Spirit and focus on the ninefold manifestation of these gifts. My concern in this matter is to give a thorough biblical presentation of these spiritual gifts in their nature and function and to demonstrate their relevance for today. The study in the aforementioned area of the Holy Spirit has particular bearing on the charismatic renewal in our time. As a participant in that renewal since 1965, I have long been concerned with its biblical and theological orientation. I trust that what is said in the section on the Holy Spirit will provide both an elaboration and a critique of many of the emphases in this renewal. Also it is my hope that both participants and nonparticipants will find this portion of the book helpful. . The final chapter on Christian living, which deals with doing God's ~!ll, walking in the light, and following the way of love, provides an ethical C Imax to this volume of Renewal Theology. Renewal Theology: Salvation, the Holy Spirit, and Christian Living is lhe second of two volumes. The first is entitled Renewal Theology: God, e World, and Redemption. Although volume 2 does not necessarily

th

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presuppose the use of volume I, there is undoubtedly value in reading and studying what has preceded. Incidentally, there are footnotes in this volume that refer to volume 1, and it may prove helpful to follow them up. I also call attention to the preface in the first volume for further orientation to the writing of both volumes. Finally, I extend appreciation to Regent University for the sabbatical leave that provided time for the research and writing of this volume. In this regard I express special thanks to Pat Robertson, Chancellor; Bob Slosser, President; Carle Hunt, Vice President for Academic Affairs; and Jerry Homer, Dean of the College of Theology and Ministry. As with volume 1, I am grateful for the careful reading of the manuscript by my colleagues in the School of Biblical Studies, John Rea and Charles Holman, and for the helpful suggestions they made. Mark Wilson has again been of great help in the initial editing of my material and in providing the several indexes. Also I offer thanks to Gerard Terpstra of Zondervan Publishing House for his invaluable work in the final editing of the material in this volume. My wife, Jo, has again been extremely helpful in putting all this material on computer and, even more, has been a constant source of challenge and encouragement. This second volume of Renewal Theology is dedicated to "the Spirit of truth" (John 16:13). I sincerely hope that all who read these pages will be led more deeply into the truth that He alone can reveal.

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1 Calling

In the last several chapters of volume 1 we have discussed the person and work of Jesus Christ: His incarnation, vicarious sacrifice, and exaltation. Their main thrust has been His entrance into the world as Savior: "To you is born this day in the city of David a Savior, who is Christ the Lord" (Luke 2:11). The question now before us is this: How does the work of Christ as Savior become effectual for us? How is His great redemption applied to us? Surely it would be a serious mistake to say that what Jesus Christ did depends basically on us. This is not the case, for "God was in Christ reconciling the world to himself' (2 Cor. 5:19). Thus He accomplished something at the cross objectively for all mankind. However, it would also be a serious mistake to view the work of reconciliation and redemption as becoming effective without Our participation. This is far from the truth. God has done everything on His part, but you and I must receive it, else We are still in our sins. Hence, we come now to the critical matter of how the redemption through Christ becomes effective on our behalf. We begin our consideration of salvation

with the doctrine of calling: God calls us to salvation. I. PRELIMINARY-THE WORD "CALLING" A. A Variety of Usages Unrelated to Salvation The word "calling" or "call" may be used in a number of ways not directly related to salvation. It may mean to name as in the Scripture, "You shall call his name Jesus" (Matt. 1:21). Or it can signify to summon: "They called together the whole battalion" (Mark 15:16). Also there is the meaning of designate or appoint: "Paul ... called to be an apostle" (Rom. 1:1). Further it may signify a vocation: "Let every man abide in the same calling wherein he was called" (l Cor. 7:20 KJV). The last of these-calling as "vocation"- is common in secular usage, i.e., one's calling or vocation in life, but at the same time it suggests some dimension beyond human decision. B. General Calling to Salvation In this connection the particularly relevant Scripture is Matthew 22:1-14, the parable of the marriage feast. Jesus 13

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told of a king who prepared a marriage their lives ("Lord, let me first go and feast for his son and then sent out his bury my father . . . let me first say servants "to call those who were invit- farewell to those at my home") and ed" (v. 3). All those invited spumed the thus did not become Jesus' disciples. invitation-some made light of it going They were called but decided not to off to farm and business, others abused follow. and killed the servants. The king deThe call of God therefore does not stroyed the murderers, and then sent always bring about an affirmative reother servants into the thoroughfares to sponse. Many are called to the marriage invite as many as they found (v. 9). So feast, to heed God's word, to accept they came, although one man entered Christ's invitation, but some do not without a wedding garment and as a respond; indeed only a few do. Thus the result was cast into "outer darkness." summary word: many are called but few The final word of Jesus in this parable is are chosen-or, according to the Greek that "many are called, but few are text, many- are kletoi (called) but few are eklektoi (called out, elect, chosen). chosen" (v. 14). The general call of God is sometimes This parallels God's word through Isaiah: "When I called you did not described as the universal call of God. answer, when I spoke, you did not In the words of Calvin, "There is a listen," and the result: "I will destine universal call, by which God through you to the sword, and all of you shall the external preaching of the word, bow down to the slaughter" (Isa. invites all men alike .... "4 All men are 65: 12). God called, but the response called to salvation, whatever their reWasnegative. Thus they were not God's sponses. "chosen. " I C. Effectual Calling to Salvation In a similar way, though not directly related to salvation, Jesus called many This call of God is our basic concern, to follow Him in His ministry. But not for it relates vitally to the area of all responded positively. Whereas some salvation. It is sometimes described as immediately followed Him,e others "effectual calling," that is to say, the turned away. The account in Luke calling of God that is effectual unto 9:57-62 depicts one person after an- salvation.' This is the most frequent use other who found the cost too great or of the word "call" in the New Testawho would not give the call priority in ment. I As Isaiah 65:15 shows: "You shall leave your name to my chosen for a curse." 2Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; John 1:40-42. 3"Many" (Gr. polloi) in this context (Matt. 22:14) should be understood in an inclusive sense. It is not as if some are not called ("many" thus taken as exclusive); rather the call is to all people. According to J. Jeremias, "Mt. 22:14 contrasts the totality of those invited with the small number of the chosen. God's invitation ... embraces all without restriction" (article on 7TOAAoi in TDNT, 6:542-also see article by John Rea on "the many" in WBE, 2:1075). "Many" in this comprehensive sense may be especially noted by comparing Ma~thew 20:28- "The Son of man came ... to give his life a ransom for many" - with I Timothy 2:6-" ... who [Christl gave himself a ransom for all." Hence the many who are called are the many, i.e., the all for whom Christ gave His life as a ransom. In sum: the call of God is a general call to all mankind (as the next paragraph above assumes). " Where the Holy Spirit is active in proclamation, He is verily the divine agent in salvation. Jesus Himself began His ministry only after being anointed by the Holy Spirit. There is no record in the Gospels of any proclamation by Him until the Holy Spirit "descended upon him" (Luke 3:22). Then Jesus "full of the Holy Spirit . . . was led by the Spirit ... in the wilderness" (4:2), and after that "returned in the power of the Spirit into Galilee" (4:14) to begin His minisB. Application by the Holy Spirit try. When He came to Nazareth, He There must be the application by the declared the fulfillment of a word in Holy Spirit of the word proclaimed if Isaiah: "The Spirit of the Lord is upon people are to be effectively called to me, because he has anointed me to preach good news ... " (4:18; cf. Isa. salvation. We have earlier noticed Peter's state- 61: 1). Jesus' proclamation throughout

years: "ordinary" believers also being used to proclaim the gospel. Whereas there is no official limitation regarding those sent, it should be added, however, that one dare not proclaim the message in a given situation unless God sends him. Peter was sent primarily to the Jews, Paul to the Gentiles;" within their commissions there were particular persons and places to whom they were sent. This remains the case since God prepares the way. The messenger bears witness to those whom God has made ready. The importance of this needs much emphasis. The Christian-every Christian-is commissioned by God to bear witness to the truth in Christ; everyone is sent. However, this does not necessarily mean that a person is sent to everyone. There can be much harm done, much confusion, much sense of failure if the witness is not under God's command and direction. The attitude should always be that of "Here am I! Send me,"48 and then going to those to whom the Lord sends. "How can they preach unless they are sent?" When they are sent, the next words ring forth with glad affirmation: "How beautiful are the feet of those who preach good news!" (Rom. 10:15).

47 Jesus declared to Paul, "I will send you far away to the Gentiles" (Acts 22:21). Paul compared his ministry with Peter's thus: "I [Paul] had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised" (Gal. 2:7).

48This was the response of young Isaiah to the voice of the Lord: "Whom shall I send, and who will go for us?" (Isa. 6:8). 49Incidentally, the words immediately before are: "We know, brethren beloved by God, that he has chosen you; for. ... " Note the close correlation between election and saving faith (which was discussed earlier). 50 "Without this activity of the Holy Spirit, who writes the word in man's heart, God's Word itself is but an empty letter" (Heinrich Heppe, Reformed Dogmatics, 517).

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His ministry was accordingly in the power of the Holy Spirit. Moreover, after His death and resurrection Jesus announced to His disciples that "repentance and forgiveness of sins should be preached in his name to all nations" (Luke 24:47). However, He also commanded them, "Stay in the city, until you are clothed with power from on high" (Luke 24:49). Hence, to be effective unto repentance and forgiveness the proclamation must go forth in the "power from on high" - the power of the Holy Spirit. This is precisely what happened, beginning on the Day of Pentecost. The anointing came as it had come upon Jesus three years before: "They were all filled with the Holy Spirit" (Acts 2:4). Shortly after that, through Peter as spokesman, the proclamation of salvation was sounding forth. Paul later was likewise "filled with the Holy Spirit" (Acts 9: 17) and "immediately he proclaimed Jesus" (9:20). Thus it was that "through the Holy Spirit sent from heaven" the good news was declared by one person after another. Now all of this has been reviewed in some detail because of the urgency to stress that if the calling of God to salvation is to be effective, it must go forth in the power of the Holy Spirit. Proclamation, witness, sharing the good news no matter how capably, earnestly,

even fervently>! done, cannot be effective without this anointing "from on high. "52 The reason for this is apparent. The calling to salvation is far more than a human call: It is God himself through Jesus Christ moving in a life and effecting the supernatural miracle of a new creation. The word is essential-as in the beginning of the first creation C And God said, 'Let there be ... '''). But even as it took the Spirit of God "moving over the face of the waters" (Gen. 1:2) for the earth to be formed and enlivened, so it is with the new creation. Since man has fallen from his primal estate and become "dead in trespasses and sins" (Eph. 2: 1 KJV), the renewed moving of the Holy Spirit's power is the only hope to bring him to life again. The continuing significance of this is that all who proclaim the word of God unto salvation must rely utterly on the power and efficacy of the Holy Spirit. The word remains important (there can be no minimizing of this), but even the most persuasive speech is totally ineffective without the dynamism of the Holy Spirit. As Paul said to the Corinthians, "My message and my preaching were not in persuasive words of wisdom» but in demonstration of the Spirit and ofpower"54 (1 Cor. 2:4 NASB). SO it

5lApollos, "an eloquent man, well versed [or "mighty," Gr. dynatos] in the scriptures ... [and] instructed in the way of the Lord" (Acts 18:24-25), is a possible case in point. He was also "fervent in spirit" and "spoke and taught accurately the things concerning Jesus" (v.. ~5). However, something was lacking, for "he knew only the baptism of John." When PnscIlla and Aquila heard him speaking "boldly in the synagogue," they sensed something wa~ ~issing and "took him and expounded to him the way of God more accurately" (v. 26). This 'way" surely went beyond "the baptism of John" and its lack of the Holy Spirit (see Acts 19 for others who likewise had experienced only "John's baptism" and knew nothing a~o~~ the availability of the Holy Spirit). Accordingly, Apollos' fervency in spirit needed the a dlbonal fervency of the Holy Spirit. 52Without a similar anointing, even well-intended and highly organized evangelistic outreaches become little more than human efforts. 53 Paul thus distanced himself from the dependency on rhetoric and subtlety that was the manner of Greek oratory. 54~his '?lay mean more than the Spirit's empowering the word; it could also include the Word s being accompanied by "signs and wonders" ofthe Holy Spirit. For in a summary of

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continues today; every proclamation of the word that is truly effectual must be under the Spirit's anointing and power. IV. RESPONSE: FAITH The response to God's calling in which salvation occurs isfaith. Accordingly, this (as I have previously described it) may be termed saving faith. Without such faith, regardless of what God has done, there can be no salvation.>" A. Inception Paith> comes about through the unity of word and Spirit. Paul, after declaring that his message and preaching were done in the demonstration of the Spirit (I Cor. 2:4), added, " ... that your faith should not rest on the wisdom of men, but on the power of God" (v. 5 NASH). Hence, faith is the result of the word, the message, going forth in the power of the Spirit. Faith, therefore, goes back to God's action. It is not grounded in a human decision to believe. If that were so, salvation would be based on man's activity rather than God's. However, God reaches out to man-the initiative is totally on His side-and offers him an accomplished redemption in Jesus Christ. Man needs only to receive what God has done. This reception is the response of faith. God's grace (His "gracious purpose "),» therefore, is the source, and

faith the human instrument. In the striking words of Ephesians 2:8, 9"For by grace you have been saved through faith; and this is not your own doing, it is the gift of God-not because of works, lest any man should boast." Similarly Paul wrote to the Philippians, "It has been granted to you on behalf of Christ ... to believe on him" (1:29 NIV). Salvation originates in grace: it is God's gift, God's grant. It is channeled through faith. Grace, however, is clearly the primary reality. No one, therefore, can make himself believe. It is not a matter of working up faith-as some have said, "to believe the unbelievable." It is not a human leap in the dark in the hope that what the Bible speaks about is true and perchance one may secure it for himself. Nor is faith a decision based on human reasoning and attempted proof; it has a far more solid basis than rational and empirical evidence. Moreover, faith, rather than reaching out and hoping to secure God's promise by passionate human effort, is itself, according to Hebrews 11:1, "the assurance of things hoped for, the conviction (or the "proof'w) of things not seen." Faith is not a human effort to believe but the inward assurance and conviction that results from God's presence and action. Faith, accordingly, is man's response. Faith is made possible by God, but the faith, the believing, is not God's

his y,ears of ,Proclaiming the gospel Paul elsewhere wrote, "Christ has wrought through me to wm obedience from the Gentiles, by word and deed, by the power of signs and wonders by the power of the Holy Spirit" (Rom. 15:18-19). ' 55"Saving faith," consequently, does not mean that faith effectuates salvation. It is rather th~ human coroIlary to God's calling and election (as previously described). Still without faith ~od's calling, does not i~su~ in s~vatio~. It mar be called "saving" to signify its ne~esslty for salvation, Also this differentiates It from faith that is a special gift of God to the believer for doing mighty works (e.g., see 1 Cor. 12:9). 56 By "faith," from here on, I mean "saving faith." 57Recall II.A., page 15. ~8The Greek word is elenchos. BAGD gives "proof" "proving" as the first translation (Ph11.0r to "~on~iction"). Thayer, likewise, states that' elenchos means "a proof, that by w ich a thing IS proved or tested."

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but man's. A human being is fully engaged in the activity of faith. Let us now tum to the nature of this faith. B. Nature Faith may be spoken of as containing three elements: knowledge, assent, and trust. We will consider these in tum.

1. Knowledge Faith begins in the apprehension of God's redeeming work in Jesus Christ. It is a matter of hearing, hence understanding, the gospel and thereupon believing. In the words of Paul, "Faith comes from hearing the message, and the message is heard through the word of Christ" (Rom. 10:17 NIV). The "word of Christ" must be proclaimed, heard, and understood if faith is to eventuate. This principle is well-illustrated in Peter's sermon on the Day of Pentecost (Acts 2:22-36). His message is basically informational; he tells his audience about Jesus Christ, His life, death, ~nd resurrection. Peter begins by say109, "Men of Israel, hear these words." They must hear, that is, know about Jesus Christ, if they are to come to faith and salvation. Thus again, "faith comes fro~ hearing"; it occurs through a true heanng about Christ. Faith, accordingly, is not blind; indeed, a blind faith is not faith at all Faith begins at the point of apprehend109, what God has done in Jesus Christ. This does not mean wide-ranging k?owledge (this may occur later), but a Simple understanding that through ~e.sus Christ there is salvation. The l~nders are removed, and in resulting faith a person moves into the way of salvation. It is important to stress the knowlet.dge component of faith. In some mys. _leal forms of re liai igion, Ignorance IS

touted as the way of salvation. Knowledge, presumably, is the barrier to spiritual unity with the great Unknown (or Unknowable). Hence, the human mind is to be set aside in the search for oneness with the Ultimate. Such forms of religion usually have no historical rootage in a divine act of redemption. Thus no knowledge is necessary: it is a matter of achieving mystical unity. From a biblical perspective, however, some knowledge is essential to faith and salvation. We need to add quickly that knowledge is not in itself sufficient for salvation. One may be well informed about the things of God, including His work of redemption in Christ, and still be far from God. James writes, "You believe that God is one; you do well. Even the demons believe-and shudder" (James 2:19). To "believe that God is one" is good: "you do well." But such knowledge obviously is by no means enough: the demons also so befieve.v Likewise, there may be knowledge about Jesus Christ and even His work of redemption but without such knowledge leading to salvation. Knowledge in and of itself has no saving significance. Nonetheless, knowledge is the beginning point of faith. For there must be a basic understanding of the gospel message for salvation to occur. 2. Assent Faith continues with assent to the word of the gospel. It is not only an apprehension of the message, but also an acknowledgment of it. It is saying yes to what is proclaimed. Assent means the recognition of the truth of the gospel and of the personal need for Christ's saving work. Assent represents a growing realization that the gospel is for the one who hears it; itis knowledge passing into acknowledg-

59Demon s mentioned . , the Gospels also knew who Jesus Christ was. E.g., recall the demonic m outcry to Jesus in Mark 1:24- "I know who you are, the Holy One of God." 29

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ment. What begins as a mental perception now becomes a matter of genuine personal concern. It is assent t~ God's offer of salvation in Jesus Chnst. We must be careful to distinguish such assent from assent to doctrinal belief. There is sometimes a tendency in orthodoxy to identify faith with assent to a body of doctrine. Faith in that case is viewed as right belief, and salvation as assent to the doctrines of the church. For example, the Athanasian Creed begins: "Whoever will be saved: before all things it is necessary that he hold the Catholic Faith.' '60 Therein salvation is said to depend on holding "the Catholic Faith" -namely, the body of doctrine set forth in the creed that follows. However important and correct the doctrines may be, it is surely an error to hold that salvation comes by orthodox affirmation and assent. Faith that saves is not directed to a body of doctrine but to Christ Himself in the gospel. In relation to this latter point, let us recognize, nonetheless, that in the New Testament faith occasionally refers in a general sense to the gospel. Examples include Galatians 1:23-" 'He who once persecuted us is now preaching the faith he once tried to destroy' "; 1 Timothy 4:1-"In later times some will depart from the faith ... "; Jude 3- "Contend for the faith which was once for all delivered to the saints." Such statements about "the faith" are quite important, for they do stress that there is a corpus of Christian truth.s! However, it is not assent to this doctrinal content of the faith that is salvific. Rather, it is assent of mind and heart to the grace of God in Jesus Christ. Faith that passes into acknowledg-

ment and assent is a critical second element in the occurrence of salvation.

3. Trust Faith, lastly, is trust. Faith begins in knowledge, deepens in assent, and is completed in trust. It is the critical and final element in saving faith. Faith as trust is complete reliance on God's promise in the gospel; it is total confidence in the mercy of God in Jesus Christ. Faith means to believe in. Faith hears the word of the gospel and believes in it. Faith, accordingly, is reception of God's truth. After Peter's sermon at Pentecost, the Scripture reads that "those who received his word were baptized" (Acts 2:41). To believe the word means to trust in it and to depend on it as the way of salvation. Paul writes the Corinthians, "I preached to you the gospel, which you received, in which you stand, by which you are saved" (l Cor. 15:1-2). It is firm reliance on the truth of the gospel. But faith is more than believing in the good news; it is believing in the one whom God has sent, even Jesus Christ. It is not only receiving the word; it is also receiving the Word. According to John 1, the Word came into the world, and "to all who received him, who believed in his name, he gave power to become children of God" (v. 12). To believe in His name is to receive Himand this means trust. The most vivid statement of this is in John 3:16-"For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life." Hence, even beyond believing in His name, the heart offaith is belief in Jesus Christ personally- "in him." This in the profoundest sense is trust.

60See Philip Schaff, The Creeds of Christendom, vol. 2, The Greek and Latin Creeds,

66-71. 61 Hence, there is value in church creeds, confessions, and various doctrinal statements. There is such a reality as the faith that calls for understanding, propagation, and defense. But the faith is not saving faith. 30

To trust in Jesus signifies the repos. g of all confidence in Him. It is the 10 . ai kind of personal comrmtment t hat at gives up any and all reliance on the self and looks wholly to Jes~s Christ. It is the conviction th~t He IS ~otally t~stwor­ thy, that in HIm and HIm alone IS to be found full salvation, and that one must surrender a1l 62 to Him as Savior and Lord. C. Climax The climax of faith is union with Christ. 6 3 It is we in Christ and Christ in us. Faith is that kind of intimate relationship.

1. 1n Christ One of the striking emphases of the New Testament is that all the blessings the believer knows are due to his being "in Christ" or "in Christ Jesus." Paul writes, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places" (Eph. 1:3); and after that he depicts the magnificent panorama of our being originally chosen "in him" (v. 4), redeemed "in him" (v. 7), and finally sealed "in him" (v. 13). This emphasis on being "in him," i.e., in Christ, is predicated on Paul's opening salutation to the Ephesians as "believers incorporate in

Christ Jesus" (v. 1 NEB).64 To be in Christ is to be incorporated by faith into Him. This truly is the climax of faith. For faith is not only a matter of trust in Christ, thus of Christ as the object of faith; it is also-and most profoundlythe reality of being united with Him. 6 5 The climax of believing in Christ is being in Him. Many biblical texts speak of being in Christ. Paul writes in Romans about being "alive to God in Christ Jesus" (6:11), and says later that there is "no condemnation for those who are in Christ Jesus" (8:1). In 2 Corinthians Paul declares, "If anyone is in Christ, he is a new creation" (5:17), and in Ephesians are these words: "In Christ Jesus you who once were far off have been brought near in the blood of Christ" (2:13). All such texts emphasize that being in Christ is the very heart of faith. Moreover, being in Christ is a unity of relationship. It is to be one with Him so that life finds its center in Him. Accordingly, this is not a unity of essence so that the believer loses his identity in Another.ss Rather, it is a vital union in which the believer is constantly being invigorated and renewed by the life of Christ. The result, therefore, is not loss of personhood but

62The old acronym for F-A-I-T-H is still a good one: Forsaking All I Trust Him. 6JThe importance ofthis union with Christ is emphasized by Calvin: "Though we may be redeemed by Christ, still, until we are ingrafted into union with him by the calling of the Father, we are darkness, the heirs of death, and the enemies of God" (Institutes, 111.14.6, Beveridge trans.). 64The Greek phrase pistois en Christo lesou, This could be translated as "faithful in Christ Jesus" (so KJV, RSV, NASB, NIV). However, the idea here is not so much that of faithfulness in Christ or even of Christ being the object of faith as it is of being in Him, namely, of being united with Him. As F. F. Bruce says, "The phrase 'in Christ' is !ncorporative-that is to say, it does not point to Christ Jesus as the object of belief but l!Dplies that the saints and the believers are united with him, partakers together of his new hfe" (The Epistles to the Colossians, to Philemon, and to the Ephesians, NICNT, 251). . 6lThe preposition "in" as found in the expression "believing in Christ" (e.g., John 3:16) ~~. eis, signifying "into," that is, into Christ as object offaith. The Greek preposition used for In Christ" is en, which conveys much more the unitive sense. 66 As in a mysticism where the goal is absorption into the divine. (Recall my earlier statement about some forms of mysticism.)

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its true fulfillment in Jesus Christ. Some analogy of this is found on the human level where in marriage a man and woman become "one flesh" (Gen. 2:24). Rather than suffering a loss of identity, they find themselves fulfilled in each other. Moreover, being in Christ is a spiritual union. As Paul puts it, "He who is united to the Lord becomes one spirit with him" (l Cor. 6:17). The human spirit is joined with the Spirit of Christ so that Christ's Spirit operates in and through the believer's spirit. Consequently, on the deepest level of human nature there is oneness with Jesus Christ. 2. Christ in Us

The other side of the relationship brought about through faith is Christ in us. One of the most dramatic statements regarding this is the affirmation of Paul in Galatians 2:20- "I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." Christ lives in the believer-by faith. Here, indeed, there is paradox. For in one sense the believer is dead"crucified with Christ" -and no longer lives. Christ is the One who lives in him. Yet, in another sense, the believer lives- "I now live" -through faith in Christ. One truly lives when Christ lives in him. Christ in us is also a mystery. Paul writes to the Colossians concerning "the glory of this mystery, which is

Christ in67 you, the hope of glory" (l :27). There is no way of adequately comprehending the truth of Christ in the believer; hence, it is a. mystery and indeed a glorious one. But now we must also realize that Christ is in the believer through the Holy Spirit. Or, to put it another way, the dwelling of Christ in the believer is identical with the indwelling of the Spirit. In Romans Paul interchangeably uses these expressions: "the Spirit," "the Spirit of God," and "the Spirit of Christ" -all in reference to Christ's dwelling within (8:9-11).68 Hence, Christ in us is not a bodily reality but a spiritual presence. Faith, we now add, is the medium through which this occurs. Paul prays for the Ephesians "that Christ may dwell in your hearts through faith" (3:17). By faith the believer is united to Christ so that He comes to dwell within the heart, which is the center of human existence.

totally joined and function as one. Another metaphor also found in Ephesians is that of husband and wife wherein the two "become one" (5:31). Husband and wife ideally function in a mutuality of life together.

Truly the climax offaith is union with Christ. It is such a response to God's calling that the believer is in Christ and Christ in the believer. This is the meaning of faith in its fullest dimension.

3. We in Christ and Christ in Us

Finally, faith is a union both of our being in Christ and of Christ's being in us. There is an inseparability of each from the other. One of the most expressive New Testament images is that of the vine as Christ and believers as branches: "I am the vine, you are the branches" (John 15:5). The branches are inseparably united to the vine and the vine to the branches. Another New Testament picture is that of the head and the body (e.g., Eph. 4:12, 15). Christ is the head and believers are His body.69 The two, head and body, are

67The Greek preposition en could also be translated "among" (as in NEB mg) since Paul's words "how great among [en] the Gentiles" immediately precede "the glory of this mystery." However, "among" hardly seems appropriate for the second en, since-the reference is to "Christ en you" as "the hope of glory." It is not Christ among people but in them, that is the hope of the glory to come. 68For a fuller discussion of this, see the next chapter, "Regeneration," lILA., "The Agency of the Spirit," pages 37- 39. 69Paul speaks of "building up the body of Christ" and thereafter states that "we are to grow up in every way into him who is the head."

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2 Regeneration

At the heart of the reality of salvation is the doctrine of regeneration. As in the doctrine of effectual calling, the whole of salvation is included. Regeneration points particularly to the inward change that occurs in those who come to salvation. I. DEFINITION Regeneration means essentially rebirth: it is re-generation. Hence regeneration is a being born again or anew. The classic New Testament passage is these words of Jesus: "You must be born again"! (John 3:7 NASB). We may also note Peter's words to Christians "you have been born again" (l Peter 1:23 NASB).2 Paul declares to Titus that God "saved us ... by the washing of

regeneration' and renewing by the Holy Spirit" (Titus 3:5 NASB). These three passages stand out in their testimony to regeneration; and the last (in Titus) specifically relates this to salvation. It is apparent that this is a spiritual rebirth. It is not a second physical birth,s but a rebirth that is spiritual. Jesus emphasized this in His words just prior to those about rebirth: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:6). Thus, through the Holy Spirit there is spiritual rebirth. The Old Testament looked forward to this. God spoke through Ezekiel concerning Israel: "I will give them one heart,' and put a new spirit within them" (Ezek. 11:19; see also 36:26). Jeremiah says: "I will

'The Greek word is anothen. It is translated "again" also in the KJV and NIV; as "over again" in NEB. The RSV has "anew." It is also possible to translate anothen "from above" (as in John 3:31 and 19:11). According to BAGD, the expression "gennethenai anothen is purposely ambiguous and means both born from above and born again." 2 Literally, "having been born again" or "regenerated." The Greek word is anagegennemenoi (the "again," ana, being included in the participle). "The word for "regeneration" here is palingenesias (from palin, "again," and genesis, "birth"). The only other New Testament use of palingenesia is in Matthew 19:28, referring there to the regeneration of the world in the eschaton. • 4 As, for example, in various religions that affirm reincarnation, i.e., the rebirth of the soul In a new human body or other forms of life. 50 r "a new heart" (RSV mg), 35

REGENERATION

RENEWAL THEOLOGY

give them a hearts to know that I am the Lord" (Jer. 24:7). And the psalmist prays, "Create in me a clea~ heart,.