Brief understanding of John 2:23-25

REAL OR NOT? 

This section of John is one of the most challenging passages to grasp. It marks a transition from his wide-ranging ministry to a small ministry of individuals. This section has cause contention and debate weather their faith was fake or real. Scholars seem to be divided on the issue of faith. Some see it as speaking of weak faith (i.e., D. A. Carson, Frederic Louis Godet, Andreas J. Kostenberger, George R. Beasley-Murray, F.F. Bruce). Others see it as real faith although it may have been immature (i.e., Rodney Whitacre, Zane C. Hodges, Merrill C. Tenney, Ramsey Michaels, W. Hall Harris). Therefore, it calls us to a careful study of the passage.  In this transitional summary we see:

2:23 The Setting: “Now when He was in Jerusalem at the Passover,” marks the location of the events. While in the city, Jesus began to gain a following among the people. How long He was in the city is not explicitly given. We can deduce he was there during the Passover celebration and long enough to do wonderous deeds and start a following by his listeners.  

The reaction of the people: “many believe in His name.” A limited phrase, not found in other literature of the time, and found mainly in John’s writings.[1] The same expression is found in 1:12. It is clearly expressing that those who believe are those who “received Him” becoming the children of God. The majority of scholars imply this is not saving faith. There is no indication in the text this is not genuine. Two points indicate they are true believers:[2] (1) Damaging to the non-genuine is the fact affirmed in 3:18 that man is condemned because they do not believe in the Son. (2) The motif is one of John’s favorite expression for regenerating faith (cf. 1:12, 3:16, 18, 36; 4:39; 6:29, 39, 40; 7:38-39).

“Beholding His signs which He was doing.” Many indicate that the people believed because of the signs (miracles—KJV). The Greek word[3] used means a sign, mark and miraculous token of Divine authority and power. However, if we are honest, the verse or phrase does not say their faith rested in the miracles or signs. Signs/miracles may be aids of faith, but it is not the object of faith in this verse. If signs are understood as miracles, Michaels points out there were not miracles recorded in this stay in Jerusalem.[4]  The text does not give any miracles. The cleansing of the temple may be considered as a sign of Messiahship. The Davidic covenant “laid the theological foundation for the everlasting kingdom of the eschatological Messiah.”[5]  

2:24 “But Jesus, on His part, was not entrusting Himself to them, for knew all men.” It is a difficult verse. A couple of observations; First the word “entrusting,” is the same word as “believing” of verse 23. It is an imperfect tense, representing the habitual attitude.[6] Second, the word is found in the negative in verse 24. There is a contrast been Jesus and the people.  Many view the faith of the people as a bogus. These hold the signs was the reason or the object of their faith, thus, rejection by Jesus. It was based on His knowledge of people.  Tenney points out that Jesus “was not satisfied with a superficial faith, even though it was genuine as far as it went.”[7]  The phrase indicates that their faith is not passed through the dawn of discipleship. Hodges holds that Jesus is not downgrading their faith, which brings eternal life, rather Jesus is speaking of the subtheme of intimacy of fellowship (cf. 15:14).[8]

2:25 This is evidence of the omniscience of Jesus (cf. 1:47-48). It is a point of deity. Jesus “needed not that any should testify of man; for the knew what was in man.” It is interesting this statement is given just before he meets with Nicodemus.

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[1]  Rudolf Bultmann, pisteuw, pistiV,” TDNT, 6:203.

[2]  Zane C. Hodges, “Problem Passage in the Gospel of John, Part 2, Untrustworthy Believers,” BIBLOTHECA SACRA, April 1978, 139-152.

[3] Shmeia [acusative] meaning a sign.

[4]  J. Ramsey Michaels, NICNT: JOHN, 172.

[5]  Gordon H. Johnson, “Messianic Trajectories of God’s Covenant Promise in David,” Herbert W Bateman IV, Darrell L. Bock, Gordan H. Johnson, JESUS THE MESSIAH, [Grand Rapids, Kregel, 2012] 65.

[6]  Leon Morris, NICNT: THE GOSPEL OF JOHN, [Grand Rapids, Eerdmans, 1977], 207.

[7]  Merrill C. Tenney, EBC: JOHN, 46.

[8] Zane C. Hodges, “Problem Passage in the Gospel of John, Part 2, Untrustworthy Believers,” BIBLOTHECA SACRA, April 1978, 139-152.

Reflections on Romans #7

The Theme of Romans

Romans 1:16-17

It is almost universally accepted that the theme of Romans is the Gospel of Righteousness. Romans 1:16 notes a shift of focus. The word “for” is a conjunction of reason and is found 3 times in these verses (1:16-17). Moo points that the theme is present in four subordinate clauses, each building on the other.[1] The theme is directly connected to “the gospel”, thus not altogether separate from Paul’s longing to preach the gospel at Rome. Paul now explains about the gospel, which is the theme of Romans. Newell says in these verses “we have the text of the whole Epistle of Romans.”[2]

It seems to me that Paul in stating the theme of this epistle does so in one major truth (The Gospel) describe in three key elements (Power, Faith, and Righteousness).

The word gospel is found 12 times in Romans. Paul opens the epistle declaring that he was set apart unto the gospel. Now he declares “I am not ashamed of the gospel” (1:16). The word “for” at the beginning of the phrase is understood by most as a causal or explanatory of what precedes.[3] However, Longenecker suggests it is a “transitional conjunction to indicate the continuation of Paul’s writing.”[4] While there is a logical connection to what went before, it is also transitional in nature to what follows.

The first item that Paul declares the gospel is that he is not “ashamed” of it. This is a negative aspect of his positive view of the gospel. He was not ashamed of the gospel. Paul is using a figure of speech known as litotes, which is a negative of a contrary condition or assertation.[5] It is an understatement. Paul is not ashamed of the gospel, he is saying rather was proud of it and gloried in it (Rom. 5:2, 11; cf. 2 Cor. 10:17; Gal. 6:14). The gospel was dear to the heart of Paul It should be ours as well. We are not to be ashamed of it, rather gloried in it. It should be our motive in all that we do. We should not under to downgrade the value of the gospel.

Standing behind this declaration is the worldly environment. Cranfield observes:

Paul knows full well the inevitability of the temptation to be ashamed of the gospel in view of the continuing hostility of the world to God, on the one hand, and, on the other, the nature of the gospel itself, its unimpressiveness over against the impressiveness of the world, the fact that God…has intervened in history for the salvation of men not in obvious might and majesty but in a veiled way which was bound to look to the world like abject weakness and foolishness.[6]

The Gospel has three vital elements:

· “For it is the power of God for salvation” (1:16 cf. 1 Cor. 1:18). The word “for” denotes why Paul is not ashamed of the gospel. Elsewhere he equates the gospel of God with the “word of the cross” that is “the power of God to us being saved” (1 Cor. 1:18). Romans 1:16 and 1Cor. 1:18) bringing out the same three points: gospel, power, and salvation.

It is the gospel that is the power of God. It speaks of the divine saving power of God. Power is the inherent capability to effect transformation. The gospel is clearly defined in 1 Cor. 15:3-4 as (1) Christ died for our sins, (2) He was buried, (3) He was raised the third day—all according to the Scriptures. Newell says the gospel “is the great wire along which runs God’s mighty current of saving power.”[7]  The second word “for” is not the same as the first English word “for” (gar), but is the word eis, meaning unto, with a view to. Thus, the power of God is directed toward salvation and makes it effectual. It is God’s power that saves everyone who believes. Salvation is the greet need and hope of man. Lloyd-Jones declares “Salvation is the deliverance of man from the consequences of the Fall and of sin, and our definition of salvation must never be less than that. It must include all that, in all its fulness”[8] Salvation effects the past in the forgiveness of sin; present in that it brings us into a new spiritual condition before God; future in that it delivers us from end time judgment.  Salvation equals restoration of the sinner to share in God’s glory. Constable observes: 

"Salvation" restores people to what they cannot experience because of sin. Salvation is an umbrella term; it covers all aspects of deliverance. The terms justification, redemption, reconciliation, sanctification, and glorification describe different aspects of salvation.[9]

· Paul indicates the means of this salvation as being one of faith (cf. Eph. 2:8-9). Faith is described as “to everyone who believes: to the Jew first, and also to the Greek”. This phrase of faith is used four other times in Romans (3:22; 4:11; 10:4, 11). This clearly indicates the universality of the gospel and effective only by faith. Paul has already declared that his purpose and commission to bring faith to the Gentiles (Rom. 1:5). It speaks of the scope of the gospel. The only limitation is faith (or believing one). The gospel is accepted though faith by Jew and Gentile alike. There is now no difference between Israel and the Gentiles (Rom. 12-13 cf. Rom. 11:30-32). Salvation is available to all by faith in Christ. Salvation is available regardless of nationality.

· The third element of the gospel is righteousness. “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall liveby faith” (Rom. 1:17). Stam points out that righteousness is the basic theme in which all else revolves around Romans.[10] The gospel is revealing the righteousness of God. The postpositive (gar, for) functions as an eplanatory conjunction.[11]  The antecedent is clearly the gospel. From in the gospel, righteousness is revealed. Righteousness is most prominent in this epistle and Paul. The word or a form of it is used at lease 42 times in this epistles. It is clearly a major motif in Romans.

The phrase modifies the righteousness: “from faith to faith.” This, phrase is somewhat an engigma. It is a difficult statement. A number of interpretations are given to this phrase.[12] Most views are unsatisfactory. One of the oldest is that it speaks of faith of the law to the faith of grace or OT faith to NT faith.[13] However, it cannot be so, since the gentiles were never under the law or part of the Old Testament. Their faith could not progress from faith in the law. Many scholars today hold to Calvin’s daily progress view. Interpretation is dificult. A satisfactory view must involve: (1) a faith connected to righteousness. The context demands such a connection. Paul associates the righteousness of God with the response of faith (1:16; 3:21-22; 10:3).[14] (2) A faith that is effectural. (3) A faith that is progressive. 

It seems to me that the Greek text reads: from faith to faith. The word ek is a subjective genitive function as the subject of the verbal idea and denotes the basis or source of faith.[15] Eis is a preposition with the accusative, meaning to, as far as, or to the extent of. To me, the NIV translation, “by faith from first to last” is a distortion of the text. The first reference to the first word faith speaks of the source, which is the faith of Christ or divine faithfulness. It leads to human faith. This is a common ideal in Paul (cf. Romans 3:22; Gal. 2:16; 3:22; Phil. 3:9). Both the faith of Christ and the believer’s faith is found together. Stam notes the gospel by Paul declares “His faith (subjective) to our faith (objective).”[16] Thus, the statement in Romans 1:17 is consistent with Paul’s message. The idea of human faith is involved and supported by the Old Testament quote: “The righteous man shall live by faith” (1:17). 

The theme of Romans is clearly the gospel, which is the power of God for the salvation of all people, by the means of faith. It involves the righteousness of God which the gospel reveals and is accepted by faith. The book reveals how righteousness works in salvation and the life of the believer, from our need to our acceptance to the practical outcome in our lives. This theme is continually repeated in Romans. 

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[1]  Douglas J. Moo, NICNT: THE EPISTLE TO THE ROMANS [Grand Rapids MI, Eerdmans, 1996], 63.

[2]  William R. Newell, ROMANS: VERSE BY VERSE, [Chicago, Moody Press, 1938], 18.

[3]  For example, see Moo, ROMANS,64.

[4] Richard N. Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids MI, Eerdmans, 2016] 158. He says the usage is found 60 times by Paul.

[5] MERRIAM-WEBSTER DICTIONARY, says it is an “understatement in which an affirmative is expressed by the negative of the contrary (as in "not a bad singer" or "not unhappy")  https://www.merriam-webster.com/dictionary.

[6]  C.E.B. Cranfield, ICC: THE EPISTLE TO THE ROMANS, [Edinburgh, T & T Clark, 1975], 1:86-87.

[7] Newell, ROMANS, 21.

[8] D. Martyn Lloyd-Jones, ROMANS: THE GOSPEL OF GOD, [Grand Rapids MI, Zondervan, 1985], 273.

[9]  Thomas Constable, NOTES ON ROMANS, [Soniclight.org], 21.

[10]  C.R. Stam, COMMENTARY ON THE EPISTLE TO THE ROMANS, (Chicago IL, Berean Bible Society, 1981), 36. 

[11] Richard N. Longenecker, NIGTC: ROMANS, 167,

[12] See Leon Morris, PNTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1988], 70-72. Richard Longenecker, ROMANS, 177-180.

[13] Tertullian, Adv. Marc. 5:13 / Origen, col. 861.

[14]  Douglas J. Moo, NICNT: ROMANS, 73.

[15]  Richard N. Longenecker, NIGTC: ROMANS, 178.

[16]  C.R. Stam, ROMANS, 40-41.

Depravity

Thoughts on Depravity

It is no secret that Scripture teaches that man is a sinner (Rom. 3:23). Depravity does not mean that man is as bad as he can be; rather it is man is as bad off as he can be. Man may be relativity good, but still be lost because of sin. The doctrine confirms two things: First, it looks at man from God’s perspective. Second, our goodness is insufficient to save us from our sin. We are all under sin (Gal. 3:22) regardless how good, moral, and generous we may be in our life.

We are under sin in three ways: First, personal sin. This is sin we commit by the exercise of our own will. We all have a degree of ungodliness and disobedience and transgressions that we personally commit. Second, there is the sin nature. We are all inclined to sin because of our nature. It is our natural desire to sin. The law of sin dwells in us (Rom. 7:25). None of us are inherit righteous (Rom 3:10-18). Third, we are in the state of sin (Rom. 11:32). Our depravity comes from personal acts of sin, our sin nature, and our state of sin. We are under condemnation because of our depravity (Rom. 1:18. John 3:18). No man can escape it by his own method. We cannot save ourselves. Depravity will not allow it. Because of depravity we are dead in our transgression and sin.

Jesus Christ is the answer to our depravity; not our goodness, religion, church, or sacraments. Salvation comes only by the person of Jesus Christ and His work on our behalf at the cross. “Now there is no condemnation to them which are in Christ Jesus” (Rom. 8:1). We are saved by grace through faith (Eph. 2:8-10). It is by faith that His righteousness is credited to us (Rom. 4:5). It is by grace through faith that we are justified and have peace with God (Rom. 5:1). We are justified by His blood, being saved from the wrath to come (Rom. 5;9). It comes as a gift (Eph. 2:8). This gift is received by faith. By receiving His gift of salvation by faith, He has “made us alive together with Christ” (Rom. 2:5). Salvation is not what we achieve; but what we receive by grace through faith.

Studies in Colossians #13

The Supremacy of Christ (1:15-29)

Continued

Application of the Preeminent Work of Christ (1:21-23)

3. Continuation (1:23)

The third key word is continuation. If indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I Paul was made a minister” (Col. 1:23). Some see this verse as teaching the loss of salvation if he one does not continue in the faith. However, the statement is positive, not negative. The word “if indeed” is a first class condition. Wallace says that it “indicates the assumption of truth for the sake of argument.”[1] He also argues that the first class condition should not be translated since, which many do. “This is saying too much about the first class condition.”[2] There are several words for since that could have been used instead of the first class condition. Support of this is seen in:

·         There are places where the first class condition does not correspondence to reality. In fact there are places where there is opposition and cannot be translated since. Example: Matthew 12:27-28. Both conditional statements can be true. “If I cast out demons by Beelzebul…. But if I cast out demons by the Spirit of God.” Clearly these conditions are opposed to the other, both cannot be actually true.  Wallace writes: “Obviously it is illogical to translate both sentences as since I cast out, because the arguments are opposed to each other. And it would be inconsistent to translate the first participle if and the second since.”[3] While the first class condition assumes both are true for the sake of argument, it does not mean it is actually true. Another example of a first class condition not being actually true is 1 Cor. 15:13. “It is self-evident that the apostle Paul could not mean by the first class condition “since there is no resurrection,”[4] says Wallace. It is clear that one cannot automatically assume that because a first class condition is used that it means the statement is actual, true, or a reality. The writer is making an assumption of truth for argument; it may not be true at all. In essence he is saying, let’s say it is true. Bing is correct: “In view of the flexible use of this conditional construction, it is not the best key to unlocking the meaning of this warning.”[5]

·         To tell if the statement is true, it is to be found in the context; not the first class condition itself.

In this case, Paul is making an assumption of truth for argument sake to advance their faithfulness in the gospel. He has already declared that the result of reconciliation is being presented before God as blameless (1:22). It declares the fact that they have been reconciled. It is an aorist indicative indicating that the reconciliation is a past finished action. Therefore, as Baker notes:

This verse is not an argument against the eternal security of the believer…. The fact that the “if” (eige) is followed by the indicative and not the subjunctive mood shows that Paul is not doubting the Colossian’s continuance in the faith. Trench says that this grammatical construction ‘converts a hypothesis into a hope.’[6]

They are to continue “in the faith firmly established and steadfast” (1:23). Their continuance or steadfastness is to be in the faith. The faith here is not referring to personal faith, but rather the faith, the body of truth given to them by the Apostle Paul. The faith refers to what is believed, not the act of believing. Calvin calls it “an exhortation to perseverance.”[7] Perseverance is normal for true believers (cf. 2 Cor. 5:17; Phil. 1:6; 1 John 2:19). The object of this warning is to prevent them from being fooled by the false teachers as to their legalistic doctrine (cf. Col. 2:16-23). The subject has to do with their sanctification, not their salvation (cf. 2:6-7). This is seen in the fact that this clause refers back to the word presentation, not reconcile.[8] Paul’s concern is that believers not be defrauded by these false teachers (Col. 2:18). Thus, this warning should not be taken lightly. The conditional clause is real. It is a warning about the human responsibility of believers not to be deceived by false doctrine. It has a real effect—being robbed of our rewards at the presentation to God at the judgment seat.

The point of the clause is to carry out our responsibility by three means:

·         Being “firmly established” in the faith. The Greek word is tethemeliomenoi, meaning to lay the foundation, grounded, firm, unwavering. It is here a perfect participle in the nominative case and has the idea of “those who have been and continue to be grounded.”[9] It speaks of being firm in the knowledge of our faith and the Word and thereby continuing in that knowledge. The consequence of being well founded is stability in the faith amid the storms that hammer against the truth.

·         Being “steadfast” in the faith. The Greek word is edraioi meaning settled, steady, steadfast, established, or firmly fixed. This speaks of endurance in the faith.

·         Not being “moved away from the hope of the gospel.”  They are not to be shaken away form their hope—the gospel of grace. This phrase enhances the idea of endurance not only in the faith, but the hope of the gospel (cf. 1:5). The life of faith is one of hope.

This gospel of hope has been hinted at and expressed to the Colossians. We have already in this epistle seen that it involves: (1) that which is reserved in heaven for all believers (1:5). (2) Is a key part of the gospel of truth. This gospel of hope has been proclaimed in the world. They “heard” it and it took root in their lives. It also “was proclaimed in all creation under heaven” (1:23). Some see this phrase as a fulfillment of the great commission (Matt. 24:14; Mark 13:10). That is reading into the passage that which is not there. First, this gospel which is preached to the whole word is the kingdom gospel, which deals with the specific gospel to Israel that deals with the Messiah and the Messianic kingdom which was promised under the Davidic Covenant (2 Sam. 7). It is distinct from the gospel of grace. As C.F. Baker so apply points out:

There is grace in the gospel which relates especially to Israel, but God’s dealings with Israel are based upon covenant promises with Israel placed as Head over the Gentiles (Deuteronomy 28:13). In the present dispensation, Israel’s covenant dealings have been set aside. Israel has fallen and has been cast away as enemies of the gospel (Romans 11:12, 15, 28). Now God is dealing with an alienated world of both Jews and Gentiles who have absolutely no claim upon God. God’s extension of salvation to such a world is completely upon the basis of grace. For this reason, the gospel of this dispensation is called the gospel of the grace of God, just as the dispensation is called the dispensation of the grace of God (Ephesians 3:2).[10]

Second, the phrase does not teach the universal preaching to everyone in the world. The word preached (KJV) or proclaimed (NASB) is found in the aorist passive tense implying that it had already been preached to the world. The Greek text reads literally reads “in all the creation which [is] under heaven,”[11] not “to every creature” (KJV). The clear intent of Paul is not saying that it was preached to every creature (or person), but among every creature or in all creation. Here the Greek preposition en is that of sphere or location. “It has regard to place and space, or sphere of action.”[12] A literal translation of the phrase should be “preached in (or among, throughout) all creation under heaven,” The gospel was preached in all creation under heaven, not to every creature under heaven. It does not support the idea of the fulfillment of the great commission, nor historical fact; even today the gospel has not been preached to all the nations and peoples of the world. This will not be fulfilled until the Tribulation period when man and especial the angel “will preach to those who live on the earth, and to every nation and tribe and tongue and people” (Revelation 14:6).

This gospel of which Paul speaks is further defined. It is the preaching of the hope of the Gospel of Grace through Paul. This is clear from the phrase: “and of which I, Paul, was made a minister (1:23). The phrase “of which” refers back to “the hope of the gospel.” He was a participate of preaching the gospel to the world. Paul makes clear in Corinthians that he was a minister of reconciliation with the message of reconciliation (2 Cor. 5:16-20 cf. Col. 1:22).  “I, Paul, was made a minister.” Paul not so by His own will, but the will of God who made him a minister of the Gospel (cf. Acts 9:13-16; Gal. 1:1, 15-16, Eph. 3:1-5). This is a transition phrase. It ties what Paul has written about the gospel to what follows—that he was a minister with a message (1:24-29).

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[1]  Wallace, GRAMMAR Beyond the Basic, 690.

[2]  Ibid, 690.

[3]  Ibid, 691.

[4]  Ibid, 691.

[5]  Charles Bing, “The Warning in Colossians 1: 21-23,”  83

[6]  Baker, UNDERSTANDING THE BODY OF CHRIST, 125.

[7]  Calvin, John, CALVIN’S NEW TESTAMENT COMMENTARIES: GALATIANS, EPHESIANS, PHILIPPIANS AND COLOSSIANS, [Grand Rapids, Eerdmans, 1965], 315.

[8]  Eadie, COLOSSIANS, 84; Bing, “The Warning in Colossians 1: 21-23,” 85. Bing argues that the conditional clause has to do with the presentation of believers before the judgment seat.

[9]   Campbell, COLOSSIANS AND PHILMEN, 64.

[10]  Charles F. Baker, A DISPENSATIONAL THEOLOGY, [Grand Rapids, Grace Bible College Publications, 1971], 328.

[11]  This is the literal reading of the Textus Receptus, Stephens text of 1550. (George Ricker Berry, THE INTERLINEAR LITERAL TRANSLATION OF THE GREEK NEW TESTAMENT, Grand Rapids, Zondervan, 1969). 522. It is translated that way in the early English Bibles: Geneva Bible; Cloverdale Bible (among all creatures); Tyndale (among all creatures), Wycliffe (in all creature). 

[12]  THE COMPANION BIBLE, 149.

Survey of Sanctification

SANCTIFICATION

What is sanctification? The Hebrew word (qodesh) and the Greek word (hagiazo) both carry the meaning of being set apart, to separate, or separation. It is translated by many different English words: sanctify, set apart, sanctuary, sacred, saint, and holiness. The noun is never found in the Old Testament, but in the New Testament it is found a number of times (Rom. 6:19, 22; 1 Cor. 1:30; 1 Thess. 4:3-4, 7; 2 Thess. 2:13; 1 Tim. 2:15; Heb. 12:14; 1 Pet. 1:2). The verb is found in the New Testament 28 times and has three meanings.

·         First, to hallow, or acknowledge or render to be venerable (Matt. 6:9).

·         Second, it means to separate or dedicate to God, to consecrate (Matt. 23:17;  2 Tim. 2:21; John 17:19).

·         Third it means to purify (Eph. 5:26; 1 Thess. 5:23; Heb. 2:11)

The term is used in both Testaments referring to places (Num. 7:1; 2 Chron. 7:16), things (Ex. 40:10-11; 1 Tim. 4:4-5), and people (Ex. 13:2; Gal. 1:15; 1 Peter 1:1-2), all of which are set apart for some purpose.

One point of confusion about sanctification that is widespread today is the idea that it means primarily to improve practical holiness. That is not the case. I direct you to John 17:18-19 where Jesus says, “For their sakes I sanctify Myself, that they also might be sanctified through the truth.” If the word sanctify means primarily to improve practical holiness, then we have a big problem. Jesus Christ, who is God, cannot improve His holiness either in character or in practice. To improve His holiness would mean that He had to be less than holy in the first place. God cannot improve His holiness: He is Holy (Lev. 11:44-45; 1 Peter 1:16). No, the primary meaning of sanctification is to set apart. Christ sanctified Himself, setting Himself apart for the special work and will of God the Father that was His purpose in coming to earth. He set Himself apart to come into the world, to be obedient to the point of death, to die, to be separated from the Father to accomplish our salvation. Thus, to be sanctified, holy, or a saint, means primarily to be set apart for God use,s and purpose.

How does sanctification affect the believer? That is a very important question. Sanctification is revealed in Scripture to have a threefold affect on the believer. It affects our salvation, state, and glorification.

Sanctification & Salvation

This is what many theologians call “positional” sanctification. We are “sanctified in Christ Jesus” (1 Cor. 1:2). Every believer is sanctified at the moment of salvation. That is we are set apart for God’s use. “We are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10). This is a one time event with continuing results. At salvation, “He hath perfected forever them that are sanctified” (Heb. 10:14). The NASB reads “He has perfected for all time….” Perfected is the Greek word teleioo, meaning to bring to a state of completion. We are complete in Christ. This is an act of God Himself to all that have salvation, for He who “sanctifieth and they who are sanctified are all of one (Heb. 2:11 cf. 1 Cor. 1:2). Christ has been made unto us who are saved “sanctification” (1 Cor. 1:30).

Sir Robert Anderson observes:

“Sanctification in this sense, therefore, is not a gradual change or a progressive work, nor yet a moral attribute; it is an act, like justification, accomplished once for all. Just as the guilty sinner passes, immediately when he believes, into a new condition relative to sin and a righteous God, and becomes thereby and thenceforth righteous; so the defiled sinner gains, as immediately and in the same way, a new standing relative to sin and a holy God, and becomes thereby and thenceforth holy.”[1]

Sanctification & State

Positional sanctification is our standing before God as holy. Practical sanctification is the process whereby the believer conforms to his position in Christ in everyday living. This is the area where we are to grow in Christ, from glory into glory (2 Cor. 3:18). This type of sanctification is not imputed (as is Positional sanctification), but imparted. Sanctification is imparted by three means:

·         THE WORD OF GOD.
Christ prayed for believers to be sanctified “through thy truth: thy Word is truth” (John 17:17). A channel of sanctification is the Word. As we walk in the light of the Word, we are set apart from evil. This is the practical outworking of God’s Word in us. It reveals to us the plan, purpose and will of God. Arthur Pink means a vital connection in the prayer of Christ for His own. The connection is between two petitions in the prayer: “keep them from the evil” (17:15) and “sanctify them by thy truth (17:17). He points out that “the former is secured by the latter.”[2] Practical sanctification comes in obedience to the Word. These things were written that we might “sin not” (1 John 2:1).

·         THE HOLY SPIRIT
It is the Holy spirit who empowers us in our daily life. The Holy Spirit indwells us (1 Cor. 3:16). It is “by the Spirit” that we mortify the deeds of the body (Rom. 8:12-13). A.J. Gordon reminds us that, “Biblically, mortification is not asceticism. It is not self-inflicted penitence, but a Christ-inflicted crucifixion”[3] (Gal. 2:20; Rom. 6:6). The Holy Spirit delivers us from the law of sin and death (Rom. 8:2). When we “walk in the Spirit” we will not fulfill the lust of the flesh (Gal. 5:16-18). Thus, set apart from sin unto a closer relationship with Christ. The believer needs the Holy Spirit to “put to death the deeds of the body” (Rom. 8:13). This is only possible by our submission to the Spirit who abides in us.

·         FAITH
In Acts 26:18 we read that the means of sanctification is faith. Faith not only “sets us apart” positionally, but also practically. Throughout the ages God had declared that the “just shall live by faith” (Gal. 3:11 cf. Hab. 2:4). Faith empowers us as believers to accomplish extraordinary things for God (Hebrews 11). It sets us apart as servant of God. It enables us to believe, act, and endure in this life.

Sanctification & the Final Stage

The final stage of sanctification awaits our glorification. “No matter how much progress we may have made in the life of holiness, entire conformity to Christ will only be realized when ‘that which is in part shall be done away’ (1 Cor. 13:10),” notes Thiessen.[4] Bible students refer to this as “ultimate sanctification.” It is then that we shall completely be what we should be. He will “present to Himself the church in all its glory, having no spot or wrinkle or any such thing; but that it should be holy [sanctified] and blameless” (Eph. 5:27). This is the final stage of sanctification for which we await. Then our signification will be complete.

The Bible teaching on sanctification is clear. Sanctification begins in salvation, grows in Christian living, and is completed in the presence of our Lord.

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[1]  Sir Robert Anderson, THE GOSPEL AND ITS MINSTRY, (Kregel, Grand Rapids, 1965), 121-122.

[2]  Arthur W. Pink, EXPOSITION OF THE GOSPEL OF JOHN, (Zondervan, Grand Rapids, 1971), 3:135.

[3]  A.J. Gordon, THE MINISTRY OF THE SPIRIT, (Bethany House, Minneapolis, 1985), 81.

[4]  Henry Clarence Thiessen, LECTURES IN SYSTEMATIC THEOLOGY, (Eerdmans, Grand Rapids, 1963), 383.

Studies in Colossians #5

Elaboration of Thanksgiving (1:4-8)

Part 1

James R. Gray

(a) Its Cause (1:4-5).

“Since we heard” is a causal clause that gives the basis or reason for the thanksgiving.  This clause is an aorist participle indicating that Paul heard this prior to his praying.  It is because or on the basis of the report he took this action. Paul and Timothy did not know the Colossians personally, but the reports and reputation of the believers motivated their thanksgiving and prayer. By the time Paul writes this epistle there were more than likely a number of reports he had received about the Colossians, after all he spent over three years in the area, being at Ephesus. These reports may well have continued being received by him in Rome. Now under house arrest in Rome, he thinks back over those reports and praises God for them. He and Timothy rejoice over them.

C.F. Baker makes a very good practical observation about Paul’s methodology in this greeting.  He writes:

Paul’s psychology, if we may call it that, is always to commend the saints for their good points, before bringing up any weaknesses or failures on their part.  When we begin by attacking people whom we feel are going astray, we immediately set up a blockage which is very difficult to overcome, and which at the same time creates a spirit of antagonism, closing the mind of the listener to what we have to say.  Paul does not use insincere flattery, but he is truly thankful to God for all who manifest faith in Christ and show their love to the saints.^[1]

Paul and Timothy where thankful for three aspects of the Colossians character:

(1) Faith. 

“Since we heard of your faith in Christ Jesus” (1:4) Faith is the beginning point of Christian character and salvation, thus it is mentioned first. Faith means to exercise trust, belief, or to have confidence in. The object of their faith is Christ Jesus. En (in) denotes the sphere in which faith moves and operates. Christ is the sphere in which faith lives and acts. This faith is personal. It is the first component of the believer’s character. The text literally reads “the faith of you.” They walk by faith “in Christ Jesus.” Christ is the object of their faith, but the indication here by the preposition, points to the sphere or environment in which faith is exercised.

(2) Love.

“And the Love which you have for all the saints” (1:4) Love is the next element in the life of a believer; it springs out of faith. Gal. 5:6 tells us that “faith…worketh by love.” Faith is expressed by love for others. “Faith must be exercised in Christ before love for the brethren can follow,” observes Johnson.^[2] Lenski makes a worthy observation when he writes:

A love apart from this oneness of faith is a fictitious bond, however devoted and fervent it may be.  Nor is love ever stronger than the faith from which it originates. All of its strength comes from faith alone so that, in order to increase our love, we must first nourish and strengthen our faith.^[3]

Love is the “incontestable proof of the reality of the new life (cf. 1 John 3:14).”^[4] This type of love is not an inherent moral quality, but a gift of God. The word “love” here is the noun agape, and it means “to esteem, love, indicating a direction of the will and finding one’s joy in something or someone.”^[5] It is used of God’s love toward us (Eph. 2:4).  It is the highest form of love.  It is that Calvary love that is self-sacrificing.  Love does not count the cost, nor is any sacrifice too great. We are taught of God “to love one another” (1 Thess. 4:9). The Colossians were channels of God’s love reaching out to “all the saints.”  The Love of God is always outreaching, and not inward directed, nor selfish. It is the love that Christ commands of believers (John 13:34-35), and part of the fruit that the Spirit grows within believers (Gal. 5:22).  This love is directed toward the saints as proof of the genuineness of our faith (James 2:14; 1 John 3:14). The mutual ministry of the body of Christ affords us opportunity to exercise our love toward one another by teaching, helping, and encouraging one another.  We are all to be channels, not reservoirs of His love.

(3) Hope (1:5).

“Because of the hope laid up for you in heaven….” It is of note that this part of the verse begins with the word “because,” not “and.” It is the Greek preposition dia. It is used with the accusative, thus making it have the sense of on account of, or ground for an action. Hope is the motivation behind their faith and love. Moo expresses that “the Colossians need to be reminded that their present experience of faith and love rests on the solid foundation of what God has committed to do for them in the future.”[6] It also serves as the third factor of Paul’s thanksgiving. Paul is thankful for their expression of the Christian triad of faith, love, and hope (1 Cor. 13:13; Rom. 5:1-5; Gal. 5:5-6; 1 Thess. 1:3). Faith, love, and hope are the Pauline trilogy. “Faith is the soil from which the fruit of love springs, and hope is the sunshine which ripens this fruit of love.”^[7]  Lightfoot reminds us that, “Faith rests on the past: love works in the present: hope looks to the future.”[8]

Our hope is “laid up for you in heaven.” Hope “is not enjoyed now—but it exists now; it is kept in store, and will certainly be possessed”^[9] Hope projects us beyond the present, and brings expectation or longing for what is ahead. Hope and assurance are merged in this passage. The Greek word for “laid up” is apokeimai, a compound word to lay or set away for preservation, to reserve or to store. Hope is God’s layaway plan. The word indicates security or assurance of what has been laid away has no possibility of loss. The present tense brings this out, it speaks of action in progress—it had a point of beginning and continues to be laid up for us. 

This is a specific hope, as seen by the used of the article—it is “the hope.” “The biblical idea of hope can be expressed in the simple formula hope equals desire plus expectation.”[10] Our hope and expectation is not simply a thing or an event; rather it is a person—the Lord Jesus Christ (Col. 1:27). This hope has many aspects: salvation (1 Thess. 5:8); righteousness (Gal 5:5); transfiguration or resurrection (1 Cor. 15:52-55); eternal life (Titus 1:2, 3:7); and glory (Rom. 5:2, Col. 1:27). We gain these in the person of our Lord and realize them in His coming for His own (1 Thess. 4:13-18; 1 Cor. 15:51-53). Our hope is a living (1 Peter 1:31), purifying (1 John 3:13), unifying (Eph 4:4), and a blessed hope (Titus 2:13). It is a personal hope where the object is a person, the Lord Jesus Christ. The location where this hope is found is “in heaven” or literally, “in the heavens” where Christ is sitting at the right hand of the Father. It is at the same location as the source of our spiritual blessings (Eph. 1:3) and the place of our citizenship (Phil 3:20).

“Of which you previously heard in the word of truth, the gospel” (1:5). The phrase points to the source of the knowledge of their hope. “Of which” is the Greek word hen, a relative pronoun referring back to the word hope. This hope had been expounded upon in the presentation of the truth of the gospel. Apart from the revelation of God’s truth, we would know nothing of this hope. This phrase “truth, the gospel” is used here and in Galatians 2:5, 14. In Galatians it is clear this phrase is used in the context of Paul’s message in comparison to the Twelve. The truth of the Gospel was committed to him by special revelation (cf. Eph. 3:1-10). This truth is the Mystery (Eph. 3:1-10) which says Jews and Gentiles are now one in Christ.

Thus, they had “heard” the Word. The Word of truth they heard in the Gospel from Epaphras was a contrast with the falsehood of their recent teachers. This seems reasonable in light of the context where the Gospel was being attacked as not sufficient. It is clear from the context that the true gospel had been presented unto them. This gospel consists of truth as its major characteristic, for it is the Word of God, who cannot lie. The emphasis is on what they had heard—the truth of the Gospel—and to remain true to it.

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^[1]  C.F. Baker, UNDERSTANDING THE BODY OF CHRIST: A PAULINE TRILOGY, [Grand Rapids, Grace Bible College Publication, 1985], 115.

^[2]  S. Lewis Johnson, “Studies in Colossians-Part 2: Spiritual Knowledge and a Worthy Walk,” BIBIOTHECA SACRA, October 1961, 338.

^[3]  R.C.H. Lenski, THE INTERPRETATION OF COLOSSIANS, THESSALONIANS, TIMOTHY, TITUS, PHILEMON, [Minneapolis MN, Augsburg Publishing House, 1946],  22.

^[4]  Johnson, “Spiritual Knowledge and a Worthy Walk,” 338.

^[5]  Spiros Zodhiates, THE COMPLETE WORD STUDY DICTIONARY: NEW TESTAMENT,[Chattanooga TN, AMG Publishers, 1002], 64.

[6]  Douglas J. Moo, PNTC: THE LETTERS TO THE COLOSSIANS AND TO PHILEMON, [Grand Rapids MI, Eerdmans, 2008], 85

^[7]  Ibid., 23.

[8]  J.B. Lightfoot, SAINT PAUL’S EPISTLES TO THE COLOSSIANS AND TO PHILEMON, [New York, Macillan, 1890], 132

^[9]  John Eadie, COMMENTARY ON THE EPISTLE OF PAUL TO THE COLOSSIANS,  [Grand Rapids MI, Zondervan, reprint 1957], 10.

[10]  Bing, Charles, “The Warning of Colossians 1:21-23,” BIBLIOTHECA SACRA, January 2007, 78.