Preserving Sound Doctrine

Exploring the Question and Addressing the Answer!

In Soteriology (the study of salvation), two opposing views are typically presented. Predestination and Free Will theology have long been a source of intense disagreement between Bible scholars, novice theologians and common parishioners alike. Consequently, this has led to much confusion and controversy. To bring some measure of understanding and clarity to the matter, I am offering a personal and biblical explanation as to why I cannot accept Calvinism’s view of Predestination and its corollary, the doctrine of Election. Instead, I believe that there is ample Scriptural support which indicates that each person has the freedom, opportunity and responsibility to make important spiritual and willful decisions for themselves. These decisions can and will have an eternal impact on one’s life both now and in the future. As 2 Timothy 3:15 states, “The Holy Scriptures are able to make you wise for salvation through faith in Christ Jesus.”

Since this theological debate has been going on for centuries, some may be wondering if it is even a matter worth discussing. From the very onset, I want to strongly suggest that it is. Indeed, I contend that it is an extremely important and pertinent matter since there are some significant implications if the standard tenets of Predestination are accepted. These tenets are listed below:

·      There is little reason for a person to seek out, repent or live for God since his or her future spiritual state is predetermined by God, apart from any action on their own (Jeremiah 29:12-13, Acts 3:19, John 6:27–29).

·      There can be a significant difference in a person’s motivation and commitment to be a witness and ambassador for Christ through praying for and sharing the Gospel message since one’s eternal destination has already been decided long before the world was even created (Ephesians 1:4-5, Acts 1:8, 21-22 and 2 Corinthians 5:18-20).

·      There potentially can be a lessened understanding of, and confident hope in, one’s assurance of salvation. How can one know for sure if they have been preselected by God (Matthew 22:14, 1 Peter 1:3-5, 1 John 5:11-13)? It has been suggested that one can’t know until after they die. Yet, according to Hebrews 9:27, by then it’s too late.

·      Ultimately, it detracts from the eternal purpose of God in receiving praise and glory through a person’s belief and faith in Christ (1 Peter 1:7-9, Ephesians 1:11-13).

As a student of the Scriptures for over 50 years, and as one who holds two post-graduate degrees (ED. Doctorate and Master’s in Christian Education), I still recognize that addressing these opposing views of Soteriology can be a Herculean task. It may also lead to little movement of a person’s current beliefs about the question at hand. Nevertheless, I shall seek to move forward humbly, yet boldly.

Well-known Pastor and author, John MacArthur, explains “The doctrine of election simply means that God, uninfluenced and before creation, predetermined certain people to be saved.” 1 Ardent supporters of a Predestination theology often use passages such as Romans 8:29 and Ephesians 1:4-12 to argue for their view that God has already determined and selected those who will be saved and those who will not. Key terms and ideas such as “election, foreordained and predestined” are often utilized to build their argument. However, these words, when used in Scripture, do not need to imply that God methodically selects only some to be saved. For example, The Key Word Study Bible defines the Greek word eklegomai in Ephesians 1:4 as being, “To elect, choose, or select. The word denotes rather simply the act of selecting something…expressing favor to the object chosen (not necessarily implying the active rejection of what is not chosen).” 2

Romans 8:29-30 reads, “For those God foreknew he also predestined…And those he predestined, he also called; those he called he also justified; those he justified, he also glorified.” An individual of the Calvinist’s persuasion would have us believe that these two verses effectively support the idea of predestination, being that it is God’s sovereign choice to save only some. But one only needs to look at the preceding verse (8:28), to learn that the Apostle Paul was referring to “those who love him (God), and who have been called according to his purpose.” This then begs the question, “What is God’s purpose?” In the rest of verse 29, Paul explains that it was God’s purpose that for those God foreknew would love him, he predestined (planned beforehand) for them to “be conformed to the image of his Son.” Since this is God’s stated purpose, the focus and emphasis in the passage should be on idea of conformity to Christ, not the salvation of a few.

The word “predestined” appearing in this verse is used in the context of becoming like Christ, not becoming saved. The Apostle Paul made it very clear throughout the chapter that he is referring to those who are already saved. Their salvation is a given, since he is talking to his “brothers and sisters” (v.12, 29) in Christ. Paul further explains they are “those who are led by the Spirit” and have been “adopted” by God (v.15) and so, “are God’s children” (v.16). Paul reinforces this point early on in the chapter where he said he was addressing “those who are in Christ” (v.1) and those who “have the Spirit of Christ” (v.9). It becomes quite apparent that Romans 8:29 is not talking about God choosing who will be saved and who will not be saved, but rather it is talking about believers who are choosing to become more like Christ or spiritually mature in Christ. This was Paul’s passion both in his life and ministry. See Galatians 4:19, Philippians 1:4-6 and Colossians 1:28-29.

For those unfamiliar with John Calvin’s Doctrine of Election or Predestination, a brief explanation may be helpful at this point. John Calvin was a 16th Century French Theologian who, during the Protestant Reformation, sought to influence a number of pastors concerning his views on salvation, in which God sovereignly decides who will be saved or eternally damned. Renowned Bible Scholar, Professor and Theologian, Dr. Wayne Grudem, in his academic textbook, Systematic Theology – An Introduction to Bible Doctrine, remarks, “It must be said that the doctrine of election is by no means universally accepted in the Christian church, either in Catholicism or Protestantism. There is a long history of acceptance of the doctrine, but many others have objected to it as well…it will be rejected quite decisively by nearly all Methodists, as well as by many others in Baptist, Anglican, and independent churches.” 3

This misplaced emphasis by Calvinists’ is also evidenced when discussing Ephesians 1:4. It states, “For he (the Father) chose us in him before the creation of the world….” But one should not stop at that point in the verse since it continues to explain that it’s so that we can, “be holy and blameless in his sight.” The emphasis, therefore, should be on the latter part of the verse, being holy and blameless before God, rather than on being chosen by God. The Wycliffe Bible Commentary underscores this view. “Note that we are chosen in him, that is, in Christ, and that this choice took place before the foundation of the world. God’s purposes are eternal. That we should be holy and blameless before him. This is the purpose for which God has chosen for us in Christ.” 4

This unnatural and unnecessary emphasis on preselection is also made evident in verse 1:11 which states, “In him we were also chosen, having been predestined….” The real question is, what have we been chosen and predestined by God to do? Paul goes on to say that God’s plan, purpose and will is for us, in Christ, to “be for the praise of his glory” (v.12). Then in v.13, Paul goes on to explain that we give glory to God by believing his gospel message. “And you also were included in Christ when you heard the message of truth, the gospel of salvation. When you believed, you were marked… with the Holy Spirit.” It is one’s belief in Christ which brings “redemption” and leads “to the praise of his glory.” Why? Because we choose, by our own volition and will, to believe in Christ and so, to become “God’s possession.”

Supporters of election theology often display an ignorance of a very important hermeneutical principle for proper biblical interpretation. It is the the rule of context. For example, the absence of this rule can be seen in their discussion of 2 Thessalonians 2:13-14. Enthusiastic, but uniformed supporters of Calvin’s view of Predestination are tempted to highlight only a portion of the passage. It decrees, “from the beginning God chose you to be saved… He called you to this through our gospel.” They would argue that this passage convincingly shows that God alone determines who will be saved. And yet, one only needs to read the rest of verse 13 to reveal its true meaning. The verse explains, “God chose you to be saved… through the sanctifying work of the Spirit and through belief in the truth.”  This example demonstrates the need for reviewing more fully the context of the passage in order to achieve a better understanding and correct interpretation of what it is actually saying.

Not to be deterred, believers in Predestination like to refer to Romans 9:18-21 which unapologetically announces, “Therefore, God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden…Who are you, O man, to talk back to God… Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?” They would say that this passage indicates God, like the potter with the clay, has the right to mold mankind’s eternal destiny by deciding who gets saved and who does not. The argument is then made that one should not question God’s sovereign right to make this determination, especially since no one is deserving of salvation.

Yes, all of mankind is truly undeserving of salvation. That is why we are saved by grace (Ephesians 2:8). And yes, God is Sovereign, and his eternal plans and purposes are beyond question (Isaiah 48:16-17). However, when considering the context of these verses in Romans 9, one will discover that Paul is talking about Pharaoh’s heart being hardened, first by himself and then by God. In this passage, it is the Nation of Israel (Jews) and Gentiles, as a whole, who are being addressed. He is not talking about individuals being predestined to heaven or hell. Within Chapter 9, the importance of faith and belief is emphasized again and again. Verse 9:30 states that the Gentiles received his righteousness by faith, not by works, as the Jews tried to do. Likewise, verse 33 explains that “the one who believes in him will never be put to shame.”

Personal faith and belief are paramount for one to receive God’s salvation. Paul makes this truth known quite clearly in the next chapter. Romans 10:8-11 proclaims, “The word is near you; it is in your mouth and in your heart, that is, the message concerning faith, that we proclaim: If you declare with your mouth, Jesus is Lord, and believe in your heart, that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. As scripture says, “anyone who believes in him will never be put to shame.” Just in case someone missed his point, Paul reiterates this truth, “Everyone who calls on the name of the Lord, will be saved” (10:13). Anyone who purports to be a Bible teacher is expected to teach all of God’s truths, rather than cherry picking a few verses here or there in an attempt to support a questionable doctrine. Paul reminded the Ephesian elders, “For I have not hesitated to proclaim to you the whole will of God” (Acts 20:27).

There are a large number of Bible passages espoused by Christ’s Apostles which pronounced that salvation is available to all and is a result of one’s faith and belief in Christ. The following is just a sampling of verses which declare this truth:

By Paul – Ephesians 2:8-9, Romans 3:22, 10:9-10, 11:32; 1 Timothy 2:3, 2 Timothy 3:15, Titus 2:11

By Peter – 1 Peter 1:3-5, 8-9; 2 Peter 2:9, 3:9,15

By John – John 1:12, 3:16-18, 6:69, 8:22, 20:31; 1 John 5:4-5, 10-13

One of the most recognizable and beloved verses in the Bible is, of course, John 3:16 which simply, yet emphatically, states that “whoever believes” will be saved. This is truly good news. We can all thank God for his unlimited grace which has been abundantly poured out on anyone who chooses to believe in Christ. We can also rest assured that God loves and has permanently saved each and everyone of us who comes to him in faith. “Jesus lives forever… Therefore he is able, once, and forever, to save those who come to God through him.” Hebrews 7:24-25

Those who accept Calvin’s ideology of Predestination will contend that no one is capable of coming to God or earning his salvation, due to man’s depravity, therefore it is up to God alone to choose to save only some. Of course we cannot do anything to earn our salvation. It is not our works which save us, but it is a matter of us accepting his gracious gift by faith as Ephesians 2:8-9 indicates. And, God has extended his grace to us all (Titus 2:11-15). It is our responsibility to decide if we will accept his offer of salvation by grace or not. Even the author of the Book of Hebrews expressed over and over again the truth that salvation is a result of God’s grace which has been extended to all who come to him in faith and trust in his finished work on the cross (see Hebrews 2:1-4, 4:2-3, 5:9, 6:17-19, 7:25, 9:27-28, 10:26-29, 11:6, 12:22-25).

There are those who, even though fully committed to the doctrine of election, have much difficulty in explaining away the importance of personal faith and belief with regards to salvation. So, instead, they attempt to side-step the issue by enfolding these foundational truths into their preconceived theoretical concepts of election and Predestination. Case in point, R.C. Sproul is an avid supporter of the doctrine of election, and yet in his commentary on Romans – The Righteous Shall Live by Faith (even the title incorporates the term faith), in an attempt to explain away the repetitive teachings of Paul in Romans 10, regarding salvation being a result of faith. R. C. Sproul makes some surprising contradictory statements as noted below: 5

“The possession of faith, not the profession of it, is the necessary condition for our justification. That is why Paul does not say that we will be saved if we confess with our mouth. He adds the condition: you must believe with your heart” (p. 317). This truth is what Paul has been trying to communicate all along in his letter to the Romans, as noted below:

“Through him we received grace…to the obedience that comes from faith’ (1:5). “For I am not ashamed of the gospel because it is the power of God that brings salvation to everyone who believes” (1:16). “For in the gospel the righteousness of God…is by faith from first to last, just as it is written: The righteous will live by faith” (1:17). “This righteousness is given through faith in Jesus Christ to all who believe” (3:22). For we maintain that a person is justified by faith” (3:28). “Therefor the promise comes by faith so that it may be by grace…to those who have the faith of Abraham” (4:16). “Therefore, since we have been justified through faith, we have peace with God…through whom we have gained access by faith into this grace in which we now stand” (5:1-2). The Gentiles who did not pursue righteousness have obtained it, a righteousness that is by faith” (9:32). “For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved” (10:10). “They were broken off because of unbelief, and you stand by faith” (11:20).

R. C. Sproul continues his inconsistent comments by stating, “What are the necessary ingredients of saving faith? The first ingredient of saving faith is notae, which means there is content to the faith we embrace…There is no comfort to be found from faith in a false object. Saving faith requires content, information, and knowledge” (p. 318). Yes! That is why Paul said, “Consequently, faith comes from hearing the message, and the message is heard through the word of Christ” (10:17).

Sproul adds, “Intellectual affirmation of the truth claims the gospel must be embraced with personal trust and affection for the truth” (p. 318). I say “Amen” for this is the very intent of Paul’s proclamation, “Everyone who calls on the name of the Lord will be saved” (10:13).

Finally, R. C. Sproul makes the most revealing statement of all by confessing, “Instead of worrying about the intricacies that attend the doctrine of election, we must get down to the simplest principle: if we confess with our mouths and believe with our hearts, we shall be saved” (p. 318). Although I heartedly agree with his closing words, I would suggest that instead of worrying about the intricacies and the inconsistencies of the doctrine of election, why not just accept the fact that the Bible is chalk-full of scriptural passages which teach otherwise! Such a merry-go-round of theological jargon reminds me of the words of Jesus as paraphrased in The Living Bible which retorts, “Any man can justify his every inconsistency.”

Proponents of Calvinism will also point to John 6:65 as a reason to bolster their belief in predestination. In this passage Jesus states, “no one can come to me, unless the father has enabled him.” However, their confidence in this passage as a bastion for their beliefs is short-lived when one considers what else Jesus said. Conveniently forgotten are the words of Jesus spoken shortly before going to the cross. He declared, “But I, when I am lifted up from the earth, will draw all men to myself… then Jesus told him, you are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you…Put your trust in the light while you have it, so that you may become sons of the light.” John 12:32, 35-36

The question is not, “Who does the drawing?” since it’s apparent that both the Father and the Son are involved in drawing mankind to themselves. One should also bear in mind Jesus’ words of invitation in Matthew 11:28-29, “Come to me, all you were weary and burdened, and I will give you rest.… and you will find rest for your souls.” Jesus reminded his fellow Jews, who had been tiredly seeking to attain God’s favor through their works rather than their faith in him, that such efforts was no longer necessary nor effectual (Galatians 5:4-6).

The real question then, for those of the Calvinist persuasion is, “How can one justify side-stepping the large body of Scriptures which clearly state that salvation is a result of personal belief and faith in Christ?”  It is not acceptable, nor good Hermeneutics, to focus on just a few select verses, often taken out of context, in a fleeting attempt to support one’s views, while ignoring the plethora of Biblical passages that run counter to the doctrine of election. As believers in the veracity of God’s word, we must stay true to all of Scripture which is, “useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16).

As mentioned previously, the words “predestination and election” are regularly thrown around as terms to help support John Calvin’s theology of salvation and damnation. I reiterate the point that these terms need not, and should not, be interpreted as legitimate support for his ideology. I can unequivocally say that I, too, believe in predestination, but only when denoted with an entirely different emphasis and meaning than that of your typical Calvinist.

Ephesians 1:5 explains that “He (God, the Father) predestined us for adoption to sonship through Jesus Christ.” Once again, the emphasis in this verse should be on the word adoption, not on the word predestined. It is important here to note that the word “predestined” used in this verse is the Greek word Proorizo which means to determine or to plan beforehand. Certainly, God the Father, planned beforehand, even “before the creation of the world” (1:4), that we could be seen as” holy and blameless in his sight” and adopted into his family (1:5). One might ask, How and why?  Later in the same chapter, Paul explains that because of their faith (1:15), they “also were included in Christ, when you heard the word of truth, the gospel of salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit, guaranteeing our inheritance until the redemption of those who are God’s possession” (1:13-14). Why did God want us to become a part of his family? It was so that we could be “to the praise of his glory.”  One can readily see in this passage that faith and belief are integral parts of the salvation equation. It is a wonderful truth that God invites us to be a part of his forever family. As John 1:12 indicates, “all who did receive him (Christ), to those who believed in his name, he gave the right to become children of God.” This adoption has nothing to do with God preselecting who would and who would not be welcomed into his family. Jesus himself said, “Just as Moses lifted up the snake in the desert, so the Son of man must be lifted up, that everyone who believes in him may have eternal life” (3:15).

I also stand firmly on the concept of “election” but only with respect to how it is described and explained in Scripture. True election has to do with God selecting Israel as his chosen people who were to share his salvation message to the world (Romans 11:28-29). Jacob, as God’s elected one (Romans 9:11-12), had his name changed to Israel. God made a covenant with Abraham that his descendants (Israel, the Jewish nation) would be loved by God and saved by God through the gospel, and that he would never break his promise (Romans 11:30-32). God has always elected to save a remnant of those of the Jewish faith (Isaiah 10:20-21, Micah 2:12, Romans 9:27, 11:5-7). Part of that saved remnant will be the 144,000 Jews selected from each of the 12 tribes as mentioned in Revelation 7:4-8. Jesus spoke of the “elect” who will be saved during the Great Tribulation (Matthew 24:21-31). It seems logical that the elect Jesus referred to is the 144,000 Jews, as well as any others who will believe their testimony and be saved.

 The Greek word eklektos, translated elect (election), is used sparingly in Scripture. According to The NIV Exhaustive Concordance, the word was used only 3 times by Jesus and only 6 times by Paul.6  The two times it is used by Peter refers to the many Jewish believers who, due to persecution, had become “exiles scattered throughout the provinces” of Asia (1Peter 1:1), for they had been “chosen by the foreknowledge of God…to be obedient to Jesus Christ” (1:2). Consequently, as a result of their faith they, and many Gentiles whom the Paul had ministered to, inherited a secure and lasting salvation (1:3-5).

It becomes exceedingly apparent that God has chosen to save mankind through belief in his Son, “the way and the truth” (John 14:6), but some have chosen to reject the truth (2 Thessalonians. 2:10-12). One should note what God has chosen, not who God has, or has not chosen. God has chosen to save those who “love and accept the truth” (v.11), as opposed to those who will be condemned because they have chosen to enjoy “evil rather than believing in the truth” (v.12). The choice is for each person to make for themselves. It is not the indiscriminate choice of some impersonal, un-empathetic supreme deity. The NIV Study Bible notes on the word elect concur with this conclusion stating, “It is clear that Christ died for all. The invitation to believe in Christ and be saved is extended to all. Everyone who hears the gospel is responsible to either accept or reject Christ. If one perishes in his sin, he is condemned as result of his own choice.” 7

The use of the word “elect” in these passages clearly is not referring to a select few individuals who, down through the centuries, have been singled out and chosen by God’ to be saved simply on the basis of his divine choice. Such a limited, and seemingly, random preselection would also entail the exclusion of the masses of humanity who have not, for whatever reason, been identified as part of the “elect.” After all, Calvinists will offer, “many are called but few are chosen” (Matthew 24:12). However, using this verse as a proof text for the doctrine of election is sadly unconvincing. The reason being is that this verse is taken from Jesus’ parable of the Wedding Banquet. In the parable the guests invited to the banquet refused to come (22:3). As a result, the servants where commanded by the king to “invite to the banquet anyone you find” (22:9-10). Jesus made it clear that the parable was indicative of the Kingdom of God. This hardly sounds like limited selection, as is suggested by election theology.

Thankfully, God’s mercy and grace is unlimited and has been extended to all people, throughout all time. Paul declared in Romans 11:32, “For God has bound all men over to disobedience so that he may have mercy on them all.” This truism was echoed by Paul, “For the grace of God that brings salvation has appeared to all men” (Titus 2:11). This is truly Good News for us all!

In this article, I have sought to communicate, unequivocally, that salvation is only obtained through one’s personal belief and faith in Christ. Hopefully, you have also observed that the Apostle Paul persistently sought to make this truth known in his writings. So, what can be gained from all of this discussion on the theology of salvation? By way of review, I would like to suggest three important takeaways for your thoughtful consideration:

1. God, in his mercy and grace, has extended an invitation for us all to come to him in saving faith and become a member of his forever family (John 1:12, 1 John 3:1-2).

2. Each person has the opportunity and responsibility to believe in Christ in order to obtain eternal salvation through faith (Romans 10:9-11).

3. Everyone is expected to take seriously our calling both to correctly use God’s word (2 Timothy 2:15) and be witnesses of his mercy and goodness (Mark 5;18-19).

It is my hope and prayer that the reader has gained an additional degree of enlightenment regarding God’s glorious and unmerited offer of salvation, which stands in stark contrast to the gloomy doctrine of election and predestination. I, for one, am so very grateful for the truths found in Psalm 86:5 which pronounces that we all can confidently know, “The Lord is good, and ready to forgive and abundant in loving kindness to all who call on him.” Lord, once more we thank you for your amazing grace and mercy which you extend to each of us when we come to you in believing faith.

Notes:

1.      Election and Predestination: The Sovereignty of God in Salvation, Grace to You: Sermon by John MacArthur, Grace Community Church, Sun Valley, CA

2.      The Key Word Study Bible (p. 1721), AMG Publishers, Chattanooga, TN

3.      Systematic Theology – An Introduction to Bible Doctrine (p. 828), Zondervan

4.      The Wycliffe Bible Commentary (p.1303), Moody Bible Institute, Chicago, IL

5.      Romans – The Righteous Shall Live by Faith (pp. 317-318), R. C. Sproul, Ligonier, Sanford, FL

6.      The NIV Exhaustive Concordance (p. 341), Zondervan, Grand Rapids, MI

7.      The NIV Study Bible, Zondervan Bible Publishers, Grand Rapids, MI

Epilogue:

Why Might Someone Choose to Believe in Predestination?

In an attempt to answer this somewhat puzzling and perplexing question, at least to me, I would like to suggest 3 reasons:

Reason 1. It appeals to one’s pride – Predestination implies there must be something inherently worthy or good in a person which would lead God to select them as opposed to randomly selecting individuals for salvation.

Reason 2. It addresses one’s spiritual insecurities – There is a natural, underlying suspicion that one can never be good enough to earn or obtain God’s favor. Predestination overcomes this concern by promising one has been sovereignly selected by God even before the creation of the world, and that salvation will not be based upon his or her actions and choices.

Reason 3. It affirms one’s need to be loved and valued – Predestination intimates that one must be lovable and valuable since God has chosen him or her to be his prized possession.

Each of these reasons, however, can be addressed and realized by a true believer, without having to accept the ideology of Predestination:

o   We are all loved, valued and cherished by God. Isaiah 43:1-4 states, “Do not be afraid, for I have ransomed you. I’ve called you by name, you are mine… for I am the Lord your God, your savior… you are precious to me, you are honored, and I love you.”

o   We do have a secure hope and an eternal inheritance in Christ. 1 Peter 1:3-5 affirms, “Now we live with great expectation, and we have a priceless inheritance – and inheritance that is kept in heaven for you, pure, and undefiled, beyond the reach of change and decay. And through your faith, God is protecting you by his power, until you receive this salvation, which is ready to be revealed on the last day for all to see.”

o   We need not, and cannot, do anything to earn God’s favor or acceptance. Galatians 2:16, 19-21 declares, “Yet we know that a person is made right with God by faith in Jesus Christ, not in the law… I stopped, trying to meet all its requirements – so I might live for God. My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So, I live in this earthly body by trusting in the Son of God, who loved me, and gave himself for me, I do not treat the grace of God as meaningless.”

Today, there is ample reason to be concerned about the potential deception associated with the theological concept of Universalism, which pertains to the study of Soteriology (The Doctrine of Salvation). For those less familiar with Universalism, this concept suggests that because God loves all mankind, it naturally follows that anyone and everyone who has ever lived will be saved regardless of the presence or absence of personal faith. Perhaps you are wondering why Universalism should be considered a cause of doctrinal deception and a possible source of theological confusion. It is labeled as deception because it countermands the true Gospel message found in the Holy Scriptures. The true Gospel has been clearly presented by the combined testimony of Old Testament Prophets, Jesus Christ himself, and several New Testament Apostles. Surprisingly, to Universalists, there is a need to create their own “gospel” story. The Apostle Paul decried this notion warning, “I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ, and are turning to a different gospel, which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.” Galatians 1:6–7 NIV

Proponents of the theological constructs of Universalism purport that no one will be eternally separated from God. Salvation, they plead, is not dependent upon one’s faith response or lack of it. But is that truly what the Scriptures teach concerning God’s plan of salvation? If it is not, then it becomes a false depiction and a blatant deception of the true Gospel message. Instead, it becomes a godspell rather than the Gospel message given to the early church. It is important that we not come under the spell of those who would seek to provide a cheap imitation of the real Gospel which must be complete with its blend of Good News (God’s plan of redemption, reconciliation and restoration) and the Bad News (mankind’s rebellion, separation and condemnation before a Holy, just God).

The conundrum of mankind’s ostensive rebellion, consistent sinfulness, and at times out-right disdain towards a Holy God, apparently plays no part in the Universalist’s rose-colored view of salvation. It is a huge misconception to think that because God is compassionate and all-loving, he will automatically absolve mankind of all guilt, shame and blame regardless of any reciprocation on man’s part. However, any Scriptural support for such views is woefully lacking, thus making them also doctrinally dangerous. One might ask, “Why?” It’s because the tenets of Universalism are typically based on a number of selected, and often isolated, Bible verses taken out of context and then used to support a tenuous theological stance. It is also dangerous because it denigrates the saving work of Jesus Christ by relegating his primary role to only being man’s Creator instead of also being his Savior, rescuer, and redeemer.

In Colossians, the Apostle Paul explains that each of Jesus’s soteriological roles are essential components of the gospel mess. He adjures his readers with sobering words of caution and admonishment. “You have already heard the true message of the gospel that has come to you. In the same way, the gospel is bearing fruit and growing throughout the whole world…you heard it and truly understood God’s grace…Continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed….” Colossians 1:6, 23 (see also verses 9-22).

The tempting, yet deceptive, notion of Universalism is that it suggests every person will eventually be saved and deemed as morally acceptable before God simply on the basis of being his unique creation. If this were true then, for all practical purposes, there is little need for a Savior to come into this world. And yet, the Bible clearly teaches that Christ did come “to save the world” (John 3:17) and, in doing so, has “rescued us from the domain of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption” (Colossians 1:13-14). If no one will ever be eternally separated from God, then there would be no need or reason to respond to God’s salvation call or for any such thing as personal repentance (Acts 2:36-39). To the Universalist, the idea of eternal separation from God is seen to be only a figment of one’s imagination. Predictably, there is no motivation to discuss the existence of Hell or the prospect of eternal damnation (John 3:18).

It is quite understandable why proponents of Universalism believe as they do. The convenient idea that “EVERYONE BORN is EVERYONE SAVED,” is attractive indeed! Who wouldn’t want to believe the kindly notion that all people, including one’s family members, friends and neighbors will be pardoned from any eternal consequence. Certainly, such a perspective of God’s unconditional love and undeserved grace would win the day. After all, most people only want to have their “ears tickled” (2 Timothy 4:2-4) rather than be told about their true spiritual condition apart from Christ. How ingratiating is the thought that God is all about love and acceptance rather than righteous judgment and just condemnation. But, is that what the Bible actually teaches?

Regardless of Universalism’s appeal, the Gospel truth must remain just that, the TRUTH. There is no place for the deception and misconceptions perpetuated by supposedly well-intentioned Universalist-oriented pastors and teachers. God’s salvation plan, with his established conditions and parameters, is not up for popular vote; nor is it a matter of one’s personal opinion, societal preference or majority rule. Satan must smile when he sees his hellish lies being propagated and spread about indiscriminately. Why? Because he knows it leads to complacency in praying for the lost and sharing the Gospel with those who desperately need to hear it. In an effort to refute the deceptive tenets of Universalism, joint teachings from both the Old Testament and New Testament will be amply explored.

The Old Testament Prophet’s Teachings on Salvation

The Prophet Isaiah spoke about God’s salvation as being offered to all men. However, the stipulation of belief in God’s anointed Messiah, was established as a definite prerequisite for anyone who would come to Him for salvation. Isaiah wrote, “You are my witnesses, declares the LORD…so that you may know and believe me and understand that I am the LORD, and apart from me there is no Savior. I have revealed and saved and proclaimed” (43:10-12). Isaiah continues his proclamation, “There is no God apart from me, a righteous God and savior…Turn to me and be saved” (45:22). “Surely the arm of the LORD is not too short to save. Nor his ear to dull to hear. But your iniquities have separated you from your God” (59:1-2).

The Prophet Jeremiah wrote, “Wash the evil from your heart and be saved. How long will you harbor wicked thoughts…Your own conduct and actions have brought this upon you. This is your punishment” (4:14, 18). The minor Prophet Joel obliged, “And everyone who calls on the name of the LORD will be saved” (2:32).

King David in the Psalms often spoke about God’s gracious salvation. He stated:

“Consider the blameless, observe the upright; there is a future for the man of peace. But all sinners will be destroyed; the future of the wicked will be cut off. Surely his salvation is near to those who fear him” (Psalm 85:9).

“Salvation is far from the wicked, for they do not seek out your decrees”  (119:155).

Each of these prophets were in agreement that God’s salvation is available only to those who seek the Lord in faith. As much as we might want to believe that God is so loving and merciful that he has automatically extended the gift of salvation to all, regardless of one’s spiritual deportment, the idea is simply not supported by the breadth of Scripture but is only hopeful thinking of fallen man.

Jesus Christ’s Teachings on Salvation

In Mark 10:45, Jesus shared these predictive words to his disciples, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Note that Jesus said many, not all. Jesus told his disciples these sobering words: “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the one who can destroy both soul and body in hell” (Matthew 10:28). Why would Jesus make such a declarative statement if it were not true? Surprisingly, Universalists suggest that there is no literal hell, even though it is mentioned 54 times in the Bible (KJV). Therefore, they believe there is then no real danger of anyone being separated from God. However, hell is the sad reality for those whose names are not written in “the Book of Life” (Rev 20:11-15).

Jesus spoke with frankness and urgency to Nicodemus by declaring, “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him, may have eternal life…whoever believes in him is not condemned, but whoever does not believe stands condemned already, because he has not believed in the name of God’s one and only Son” (John 3:14, 18).

The requirement of belief noted in the passage above was underscored several times. Jesus also said, on the last day of a prestigious religious Jewish festival, the following words to the large crowd attending: “If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him. By this, he meant the Spirit whom those who believed in him were later to receive” (John 7:37-39).

Bible Scholar Millard J. Erickson takes issue with the notion of a universal conversion and pardon for all mankind. He argues, “We have seen that the Word of God, whether read or preached, is God’s means of presenting to us the salvation found in Christ; faith is our means of accepting that salvation…The theory of universal explicit opportunity holds that everyone will have the opportunity to hear the gospel…Those who do not actually hear it during their lifetime will have an opportunity in the future…When this belief is coupled with the idea that everyone given such an opportunity will of course accept it, the inevitable conclusion is universal salvation. This view is difficult to reconcile with Jesus’ teachings about the afterlife.” Luke 16:19-31

The Apostle’s Teachings on Salvation

Jesus made it quite clear in his teachings that only those who believed in him would receive the Spirit of God. The Apostles readily agreed with Jesus’s declaration. Romans 8:9-11 explains that if one does not have the Spirit of God, “he does not belong to Christ.” Accordingly, it is only the one who has Christ’s Spirit who also has eternal life. 1 John 5:11-12

The Apostle John’s teachings on salvation can be found in both his Gospel and in his letters to the churches. One can readily observe that the combined testimonies of John’s writings compliment the aforementioned teachings of Christ. Jesus said, “I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life” (John 5:24). From the very onset of his Gospel, John wrote this revealing message, “He was in the world, and though the world was made through him, the world did not recognize him. He came to his own, but his own did not receive him. Yet, to all who did receive him, to those who believed in his name, he gave the right to become children of God” (John 1:10-12). The Apostle John also dictated these words from his beloved Christ, “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, yet you refuse to come to me to have life” (John 5:39–40). In John’s first letter to the “fellowship” of believers, he wrote, “The one who does what is right, is righteous, just as he is righteous. The one who does what is sinful is of the devil…This is how we know who are the children of God and who are children of the devil. Anyone who does not do what is right is not God’s child” (see 1 John 3:1-10). John does not mince words or try to sugar-coat the Gospel truth with nice sounding, but false, platitudes.

In seriously contemplating the Apostle John’s writings in the passages above, one can logically conclude that he emphatically believed and taught that ALL men and women, boys and girls, must believe and receive Jesus Christ as their personal Savior as a mandate and prelude to becoming a child of God. All must express a faith in Christ and acknowledge their just separation from a Holy God. Then, and only then, can there be the assurance of his forgiveness (1 John 1:8-10) and the reception of his gift of eternal life (1 John 5:11-13). This life eternal was secured only through belief in Christ’s substitutionary death. Yes, salvation is offered to all, but it is only realized by those who choose to come to him in saving faith. Revelation 22:17

How is it then that those who profess and allegiance to the false concept of Universalism can so blatantly assume that anyone and everyone will be saved and that no one will ever be eternally separated from God? This reasoning appears to be based on a false premise of God’s loving character as well as a faulty approach of using (actually misusing) a limited number of verses to try to support its postulations. Often these select verses are snatched out of its natural context in a lagging attempt to undergird one’s predisposed views. Some would argue that John 3:16 (“God so loved the world that he gave his only son”) attests to the view that Christ’s sacrifice was effectual for ALL and for ALL time. Certainly, this widely known verse does describe the wonderful truth of God’s sacrificial love. However, most Universalists conveniently ignore the second half of the verse which explains and delineates, “that whoever believes in him may have eternal life.” Once again, the truth and requirement of believing faith is reiterated.

The Apostle Peter rightly purported that belief in Christ is a requirement for salvation. Peter pressed this truth further by saying, “As you come to him, the living Stone – rejected by men…you also, like living stones, are…acceptable to God through Jesus Christ. For in Scripture it says: ‘See, I lay…a chosen and precious cornerstone; and the one who trusts in him will never be put to shame.’ Now to you who believe, this stone is precious. But to those who do not believe…they stumble because they do not obey the message.” 1 Peter 2:4-8

The Apostle Peter was quick to point out that any who have not put their faith in Christ are subject to God’s judgment. “For it is time for judgment to begin…If it is hard for the righteous to be saved, what will become of the ungodly and the sinner” (1 Peter 4:17-18). Peter also elaborates on the importance of a transformed life being an essential element in exhibiting authentic faith. He states, “make every effort to be found spotless, blameless and at peace with him. Bear in mind that our Lord’s patience means salvation” (2 Peter 3:2,14-15). It is quite apparent that the Apostle Peter, like the Apostle John, made it extremely clear in his writings that one’s salvation is dependent upon faith in Jesus Christ and is distinguished by a transformed life.

These two Apostles were not alone in their beliefs. The Apostle Paul echoes and emphasizes the same truths that salvation can come only through faith in Jesus Christ. In his very first letter to the Galatians, the Apostle’s teaching casts doubt on and contradicts the theological pretenses and demurs the very underpinnings of Universalism. The Apostle Paul surmised, “Scripture has locked everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. Before the coming of faith…the law was our guardian until Christ came so that we might be justified by faith…So in Christ Jesus you are all children of God through faith.” Galatians 3:22-26

Universalists are badly mistaken in thinking that there has not been, nor will there ever be even one person who will experience eternal separation from God, regardless of one’s faith or lack of it. Wm. Paul Young, a professed Universalist suggests in his book, Lies We believe about God, that each person needs only to change his or her mindset in order to foster a “correct” understanding of God’s prearranged eternal “togetherness.” This, seemingly, innocuous statement is far afield from the vast number of passages in Scripture which refute Paul Young’s beliefs. The lie Young would have us believe about God, is that a loving God is not capable of sending anyone to hell due to their disbelief in him; instead, he will eventually conjure them to belief in this life or in the life to come.

The Apostle Paul was emphatic about the necessity of saving faith in his letter to the Colossians. He declared, “Once you were “alienated from God and were enemies in your own minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free for accusation – if you continue in your faith, established in the firm, and do not move from the hope held out in the gospel.” (Col. 1:21-23). Note the condition of if is present and relevant.

The Gospel truth, aptly laid out by the Apostle Paul in Colossians should be considered preeminent. Otherwise, Christ’s gracious act of redemption on the cross, becomes both unnecessary and, sadly, inconsequential. Again, Paul sternly warned his readers about turning to a “gospel” that was not really a gospel at all (Gal. 1:6-9). Regrettably, not only is Paul Young and other Universalists willing to stand on such a shaky “biblical” grounding, by adhering to such precarious theological constructs, but they are also asking others to follow suit.

Every serious teacher of God’s word must recognize and adhere to the Apostle Paul’s admonishment, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15). No one is offered the privilege of picking and choosing which Scriptures to believe and emphasize. Nor should anyone have the audacity to think they have the right and the wherewithal to set aside and ignore passages in Scripture which do not coincide with their personal beliefs. The Apostle Paul retorted, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16). In the preceding verse 15, Paul elaborated, “The Holy Scriptures…are able to make you wise for salvation through faith in Christ Jesus.” The Apostle Peter was most concerted in writing these convicting words, “Above all, you must understand that no prophecy of Scripture came about by a prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20).  

Any individual desiring an accurate interpretation of Scripture will understand that the principle of context via cross-referencing is paramount. One should avoid making doctrinal assumptions, especially those of major import, while relying only on a smattering of verses, often taken out of context. Instead, as Apostle Paul implored, one should refer to the “whole counsel of God” (Acts 20:27). Unfortunately, there are those who have chosen to incorporate such questionable tactics as a means of selling their dubious ideologies. In doing so, they have done a grave disservice to both seekers and believers who may not be as  familiar with the collective teachings of the Bible.

Universalists will sometimes use select passages from the Apostle Paul’s teachings in order to build their repertoire of “proofs” in an attempt to build credibility for their theological predilections. Below are random Pauline passages often used by Universalists to buoy their position:

“We have put our hope in the living God, who is the Savior of all men, especially of those who believe.” 1 Timothy 4:1

“For the grace of God that brings salvation has appeared to all men.” Titus 2:11

“This is good and pleases God our Savior who wants everyone to be saved and to understand the truth.” 1 Timothy 2:3-4

Most Bible scholars would gladly agree with the truth that Jesus Christ is the Savior of all and that his salvation has appeared to all men. However, there is a significant difference between God’s salvation being intended for all mankind and it being received and believed by all. The Apostle Paul reminded Titus of the critical difference between the extension of, and the acquisition of, God’s gracious salvation offer as noted below:

“To the pure, all things are pure, but those who are corrupted, and do not believe, nothing is pure…both their minds and consciences are corrupted. They claim to know God, but by their actions they deny him” (1:15-16)

“For the grace of God has appeared that offers salvation to all people. It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age” (2:11-12).

“Jesus Christ gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (2:13-14).

While Christ’s death was intended to be universal in its offer to all, it will be effectual only for those who take that personal and intentional step of saving faith. The author of the Book of Hebrews, which was written to warn new believers of being spiritually misled, underscored the the significance and truthfulness of the above statement. “God’s promise of entering his rest still stands, so we ought to tremble with fear that some of you might fail to experience it. For this good news—that God has prepared this rest—has been announced to us just as it was to them. But it did them no good because they didn’t share the faith of those who listened to God. For only we who believe can enter his rest. As for the others, God said, ‘In my anger I took an oath: They will never enter my place of rest,’even though this rest has been ready since he made the world.” Hebrews 4:1-3 NLT

The combined teaching of Scripture demonstrates that saving faith requires a clear understanding of the true Gospel message. Such an understanding must include the acknowledgment of one’s personal sin and the need for Christ’s forgiveness in order to attain a right standing before a Holy and just God. As desirable as Universalism’s tainted theology may be to some, it’s not supported by the teachings of the Gospel writers, the Apostles, the Old Testament Prophets. Most importantly, it does not secure the endorsement from the teachings of our Lord and Savior Jesus Christ. Consequently, there is no reason to capitulate to the whims and opinions of society or liberal-minded clergy. Rather, we can confidently hold firm to the beliefs of our Forefathers that God is loving and holy, merciful and just; He is both our gentle Shepherd and righteous judge. We must not be tempted to settle for anything less!’

by Dr. Thomas M. Kehn

Perhaps surprising to some, my unequivocal answer to this question must be a resounding “No!” Undoubtedly, I anticipate there will be some strong reactions and objections to such a response, especially from those of a more traditional and fundamentalist persuasion. Nonetheless, I truly believe that embracing women’s spiritual giftedness by enabling them to participate in meaningful roles is essential to the well being of the church today. The above question is worthy of further review and reflection for the following two pertinent reasons: 1.)  The historical precedent for, and multiple examples of, women in the Bible who actively served in speaking, leading and teaching roles; 2.) The spiritual significance and eternal impact on society which women have had in the past and can have in the present and in the future.

A Different Perspective

Today among Pastors, amateur theologians and serious students of the Bible, there are some strong views and varying perspectives regarding what the Bible says about a woman’s participation in speaking, leading and teaching roles in the church. Case in point, John McArthur, a popular author, pastor and Bible teacher, recently posted the following statement on his church’s Facebook webpage: “Women Pastors and women Preachers are the most obvious evidence of churches rebelling against the Bible.” 1

Seminary Professor an author, Scott McKnight, offers an entirely different perspective. He declares, “I’m for women in the ministry…Anyone who thinks it is wrong for a woman to teach in a church can be consistent with that point of view only if they refuse to read and learn from women’s scholars. This means not reading their books less they become teachers. Some people think it pedantic…I don’t, and I stand by it until someone can convince me that reading to learn is different from listening to learn.”

McKnight also disclosed, “When I was a professor at Trinity Evangelical Divinity School from 1983 to 1995, the debate about women in church ministries was one of the hot topics. In writing about women in church ministries, I want to emphasize that I am not talking only about senior pastors and elders and preaching and teaching from pulpits on Sunday mornings, but about anything God calls women to do…Some announce that those who differ with the traditional view are on the slippery slope into theological liberalism.” 2

A Necessary Distinction

From the outset, a clear distinction should be made between what constitutes God’s Sovereign dictates in contrast to what may merely comprise someone’s opinions or convictions. It should go without saying, that an individual’s own views, regardless of how devoted and Godly the person may be, cannot and must not be seen as on equal footing with emphatic, “Thus saith the Lord” statements from the Bible which provide a clear and direct command from God. In light of this distinction, I humbly request that the reader maintain an open mind and seriously consider the legitimacy of supporting meaningful roles for women in the church today rather than indiscriminately falling back on traditional predetermined conclusions.  

A Surprising Comment

The Apostle Paul made several comments in some of his letters to churches which have led to a litany of confusing or controversial interpretations and applications regarding women’s roles in the church. The two passages in question are given in 1 Timothy 2:12 and 1 Corinthians 14:34-35. Each will be presented and discussed separately.

When Paul wrote to Timothy, his young missionary protégé, he made some rather startling comments such as, “I do not allow women to teach men or have authority over them.” It is my contention that in this verse, Paul was expressing his own personal conviction rather than giving an eternal mandate from God. Below I will provide some examples to support this thesis.

In his letter to the neophyte believers in the church at Corinth, Greece, Paul addressed a variety of issues including marriage, divorce and singleness. In his letter, Paul delineated between sharing a direct command from the Lord and sharing what amounts to his own opinions on the subject.

“To the married I give this (not I, but the Lord): a wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him.” 1 Corinthians 7:10-13 NIV

A Noteworthy Observation

In the above passage, Paul makes a clear distinction between what God has commanded (not I, but the Lord) and what is his own conviction (I, not the Lord). Even so, one should note that the word must is used in reference to both of the statements. Paul, previously in this letter, had shared that he thought a committed Christian ought to remain single rather than get married. Paul openly declares that he is sharing his own conviction and not a direct command from God. Even so, he emphatically purposed that believers should, like him, remain single. “I say this as a concession, not as a command. I wish that all of you were as I am. But each of you has your own gift from God” (1 Cor. 7:6-7 NIV). At the end of the chapter, Paul reiterates once more that he is simply declaring his own personal views. “In my opinion it would be better for her (a virgin) to stay single.” 1 Cor. 7:40 NLT

In Paul’s first letter to Timothy, Paul challenged him (1:2-3) to continue on with the work which he had started in Ephesus on his 2nd missionary journey and where Timothy had co-served with him over a period of two years (Acts 19:8-10).  In his letter, Paul shared his thoughts on how a women should be modest in their dress and actions (1 Timothy 3:9-12). In this passage, Paul used the following disclaimers and personal admissions by stating, “I want…  women should… and I don’t allow.…” There is no indication in this passage that Paul statements were actual commands from the Lord like the ones he had expressed to the Corinthians regarding the serious matter of divorce.

Notably, when Jesus talked about marriage, he explicitly taught that, “Therefore, what God has joined together, let no one separate” (Matthew 19:6). His statement was clearly a reference to God’s plan and purpose for marriage when he first created Adam and Eve (vs. 4-5). Nonetheless, it is a command which people, even in the church, choose not to heed and repeatedly break.

Ironically, in the church today, there appears to be a greater concern over the issue of women leading and preaching in the church, than there is for addressing the more disconcerting and prevailing problem within the church of broken marriages, rampant number of divorces and the subsequent acts of adultery (Matthew 19:9). This travesty is even more apparent when the matter of marriage and divorce is seldom an important consideration when it comes to selecting men who are to lead the church. Jesus chastised the self-proclaimed religious leaders of his day, the Pharisees, for honoring their own man-made laws by treating them as more important than keeping God’s clear commands. Sadly, with respect to women’s limited leadership roles in the church, it seems that both clergy and its members, are arguably close to being guilty of the same.

A Matter of Conviction

The distinctions that Paul made in reference to his convictions, opinions, wishes and wants, stand in stark contrast to the Lord’s outright commands spoken elsewhere in Scripture. Such distinctions should be kept in mind when considering the question of women’s rights and freedoms with regard to their roles in the church.

 In Paul’s provocative statement, “I do not allow women to teach men or have authority over them,” there is no clear indication that he is presenting a direct command from God. The Wycliffe Bible Commentary suggests that Paul’s statement was more a matter of him addressing the concern over women trying to usurp the main pastoral role in the church, rather than not allowing them to have any meaningful speaking or teaching roles within the church. This seems likely since the commentary explains, “The remainder of the chapter discusses official relations of women in the church…women are not to assume either leadership or the teaching office in the church.” 3

In this passage, Paul uses the personal pronoun “I,” rather than invoking a declaration coming from the Lord. Since Paul’s statement does not suggest a direct command from God, it certainly can, and should, reopen the door for conversations about what are acceptable roles for women in the church. Once again, Paul’s words in 1 Timothy 2:12 may be just another example of where he expressed his own preferences. This viewpoint is, arguably, more in line in lieu of Paul’s comments in admonishing Christians in Rome to stand up for their own convictions (Romans 14:5, 13-14). However, any one person’s convictions are not to be seen as inclusive for everyone else and are far different from the unbending statutes of God (Psalm 93:5).

This is exactly why Paul stipulated to Timothy and to the Corinthian church that he was providing his own convictions on these various matters. To suggest that Paul’s comments about singleness, women’s modesty in how they dress, the length of hair and, most importantly, their roles in the church are to be considered paramount to the commands God gave to Moses, the statutes given to David, the pronouncements he revealed to his prophets, or the profound directives Jesus proclaimed to his disciples, would at best, be begging the question and presuming Paul’s intentions.

The Apostle Paul made the following remarks when confronting the Roman believers for their divisive attitudes towards each other pertaining to their personal views on eating meat sacrificed to idols or about which was the best day to worship the Lord. Paul wrote: “Who are you to judge someone else’s servant? To their own master the servant will stand or fall. And they will stand, for the Lord is able to make them stand. One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special, does so to the Lord…You then, why do you judge your brother or sister? Or why do you treat them with contempt? For we all will stand before God’s judgment seat…each of us will give an account of ourselves to God. Therefore, let us stop passing judgment on one another…make every effort to do what leads to peace and mutual edification… So, whatever you believe about these things, keep between yourself and God. Blessed is the one who does not condemn himself by what he approves.” Rom. 14:4-7, 10-13, 19-22

A Consistent Pattern

In the Book of Acts, the Apostle Paul mentions a number of women who were involved in both starting and sustaining his global missionary work. For example, upon arriving in Philippi, Paul elicited the help of Lydia to jump start a ministry to women and eventually begin a church there (Acts 16:13-15). In Ephesus, Priscilla, along with her husband Aquila, served as co-workers with Paul. He commended them for risking their own lives for the Gospel, as well as for teaching Apollo, another evangelist to the Jews, more fully about the message of Christ. Priscilla and Aquila also helped Paul start and co-lead churches in Corinth, Ephesus and Rome while Paul was on his missionary journeys to Asia-minor, Greece and Italy (Acts 18:18-19, 24-26; Romans 16:3-4, 1 Cor. 16:19). He also called Euodia and Syntyche his fellow-workers in the Gospel (Philippians 4:1-2).

As important as it is to recognize and appreciate the Apostle Paul’s positive attitude and statements about women in ministry, it is even more significant to consider our Lord Jesus Christ’s pattern and priority in using women to further his Kingdom work. His meaningful inclusion of women in ministry, underscores the importance of mistakenly dismissing and diminishing prematurely, the rights and opportunities of women to also use their spiritual gifts, leadership abilities and resources to serve the Lord. In his Gospel, Luke wrote, “Jesus traveled about from one town and village to another, proclaiming the Good News of the kingdom of God. The twelve (disciples) were with him, and also some women…Mary (called Magdalene) from whom seven demons had come out; Joanna, the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support Jesus and the other disciples out of their own means” (Luke 8:1-3).  In fact, women in both the Old and New Testament, were widely used in carrying out God’s work, plans and purposes. These other notable women included Deborah who were appointed by the LORD to Judge to his  wayward chosen people (Judges 4-5); the very successful and admirable woman described in Proverbs 31; Anna, the prophetess who lived year-round in the Temple and spoke to Mary and Joseph about their newborn baby who would provide redemption for the Jewish nation and the whole world (Luke 2:36-38); and lastly, Phillip, an outspoken Evangelist, had four daughters who also prophesied (Acts 21:8-9).

The Apostle Paul was more than willing to speak endearingly of a large number of women who had clearly been instrumental to his work and active in his ministry. He first commends Phoebe for her faithful service for Christ, including taking Paul’s letter to the Romans. He wrote, “I commend to you, our sister Phoebe, who is a deacon in the church in Caria. Welcome her and the Lord as one who is worthy of honor among God‘s people. Help her in whatever she needs, for she has been helpful to many, and especially to me” (Romans 16:1). Later in the same chapter, Paul intentionally mentions other women who had a significant impact on his life and ministry. These women included Priscilla, whom he described as “my co-worker” (v. 3); Mary, who he exclaimed, “worked hard for your benefit” (v. 6); the mother of Rufus, whom he affectionately said that she “has been a mother to me” (v. 13); and several more prominent women including Tryphena (a Roman Princess) and Tryphosa, her twin sister, whom Paul called “the Lord’s workers” (v. 12).

The website womeninthescriptures.com explains that “Tryphena and Tryphosa, who were mentioned by Paul in his list of faithful Roman Saints in Romans 16, helps illuminate what we know about early Christian women’s participation in the church. In Romans 16 Paul lists the names of ten women, specifying that each of them was involved in working for the service of the Lord…While the exact work women like Tryphena and Tryphosa did for the church is unclear, what is clear is that early Christian women were active and involved in the missionary work of the church. Paul viewed their help as central to the spreading of the gospel and we see that they worked along side men to help build Christ’s church.” 4

What an extraordinary list of women in Paul’s time who sacrificed much in order to help him proclaim the Gospel. I, for one, would cringe at the idea of having to tell these Godly women who were amply described in the Bible, as well as all the other myriads of unpublished women who have faithfully served the Lord in the church and on the mission field down through the years, that they would not  be deemed as qualified, or be allowed, to serve in similar speaking and leadership roles in the church today. The spiritual impact these women had on their culture and for the church is inestimable.

A Questionable Suggestion

There are some who would falsely argue that women are spiritually weaker than men since it was Eve who was tempted by the serpent, and so partook of the apple (1 Timothy 2:13-14). It seems to me that Eve has been used as a scapegoat for those who are unwilling to take a more egalitarian stance towards women. Nonetheless, I would ask, which scenario is worse; Eve who was deceived by Satan, the father of lies, or Adam who deliberately disobeyed the command given to him directly by God? I would vote for the latter. Therefore, this argument should not be used as a reason to hinder women from using their spiritual giftedness, leadership skills and unswerving passion to serve in the Lord in a variety of ways as has been so effectively demonstrated by women over the past centuries, and up to the present time, to carry forth God’s Kingdom work.

More Than Meets the Eye

At first glance, Paul’s stringent comments about women in 1 Corinthians 14:34-35 seem a bit harsh and hard to comprehend, much less rightly interpret. He wrote, “Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.” NIV

Is Paul actually then suggesting that women should not say anything in the church? Does that mean women are not allowed to give a public testimony, to pray with, or for, someone while at church? Does it mean they should not read scripture out loud or give announcements during the service? Just what are the rational and practical implications of Paul’s comments? One individual made the absurd notion that it is perfectly fine for a woman to speak in the church, as long as it was in the basement, rather than in the sanctuary. As ridiculous as this may seem to us today, it wasn’t that far back that women in the 19th Century were not allowed to pray or even sing in the church. 5

 Catherine Booth, the Co-founder of The Salvation Army, made a sobering and predictive statement in her article which she wrote in 1896. The article was entitled, Female Ministry, or Women’s Right to Preach the Gospel. She wrote, “We fear it will be found, in the great day of account, that a mistaken and unjustifiable application of the passage, “Let your women keep silence in the Churches,” has resulted in more loss to the Church, evil to the world, and dishonor to God.”  6

Sadly, there are those today who are willing to go to great lengths to maintain debatable limitations on what are considered to be acceptable roles for women in the church. This raises another poignant question. Does this “rule” also apply to women serving in a house church or at churches meeting in different settings such as a public school, restaurant, or meeting hall? How far do we go in holding to and implementing a confusing position which may have been misunderstood, misconstrued and mismanaged? Interestingly enough, there are some Bible scholars who purport that 1 Corinthians 14:34-35 was not even a part of the original manuscript written by the Apostle Paul and is not found in the earliest copies of his letter to the Corinthians. Instead, it is argued that like other portions of Scripture found in John 7:53-8:11 and Mark 16:9-20, it was extra-biblical material which later was added by ancient Scribes when making copies. Supposedly, these Scribes, though well-intentioned, made changes to the original text that were not sanctioned by the Apostles or by the early Church Fathers. Craig Keener, in his Bible Background Commentary, explains, “Because the topic changes so abruptly and some manuscripts relocate 14:34-35, many scholars see these verses as an interpolation by a later scribe.” 7 As tempting as such a solution might seem, it is unnecessary, in light of other more viable options.

Without question, there are a number of highly charged words used by Paul in this passage. A helpful and insightful thing to do when seeking to better understand Scripture is to look at the actual original language used in the text; in this case it is the Greek language. Looking more closely at the English equivalent (synonyms) of the two Greek key words for silent and speak, one can arrive at a more suitable meaning to the, seemingly, volatile words used by Paul.

The Greek word for “speak” is laleo which is translated “to talk or utter” and was used primarily of children who tended to talk too much. The idea is somewhat indicative of the old adage, “children are to be seen, not to be heard.” It seems doubtful that such an attitude should also be adopted towards women in general. The Greek word for “silent” is sigao which can be translated as “keep close, hidden, secret, to hush or hold one’s peace.” 8  This word is also used of those who were told to keep silent if they did not have an interpreter for the one speaking in tongues or giving a prophecy without a revelation from God (14:28-30). Things were expected to be kept “orderly” for all in the church, both men and women (14:39)!

In combining the inherent meanings associated with the Greek translations of these two words, one can discover a revealing and plausible reason for Paul’s usage of the words. Besides the issue of a general disorderliness during church gatherings, it appears that the Apostle Paul was also dealing with a growing problem of some women who had become disruptive by talking too much and, very possibly, sharing secrets (gossip) which should best be kept silent, hidden or hushed. These women were told to hold their peace. Why? Because gossip would indeed be “disgraceful” to share, particularly in the church. King Solomon, considered to be the wisest person in the world, stated, “A gossip betrays a confidence; so, avoid a person who talks too much” (Proverbs 20:19). Paul told Timothy that the wife of an elder must “be women of respect, not malicious talkers” (1 Tim. 3:11). He also spoke to Titus of a related issue in church at Crete (1:5). Paul asked Titus to confront older women about being respectful and “not to be slanders” (2:3).

Each of the examples above serve to illustrate the growing social problems which the Apostle Paul had to deal with and rightfully address in order to maintain unity, civility and charity within the church (Philippians 2:1-5).                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    

Options to Consider

When seeking to come to a viable conclusion pertaining to Paul’s statements on prohibiting women from speaking, or teaching in the church, there are some factors to take to heart and options to consider. One such factor is recognizing both the historical and cultural setting of the passage in question. Once more, Scott McKnight offers an informative perspective. He writes, “The New Testament – all of it – emerges from, and therefore was shaped by, first century Jewish and Greco – Roman culture, including what it said about women…we should read the Bible – as a culturally conditioned revelation of God’s word that needs to be worked out in a modern context.” 2  This means that it is important to remember that the secular culture during Paul’s day, had a low view of women’s place in society and unfortunately, that attitude carried over into the church as well. But as we have seen, this was not Paul’s attitude towards women. As demonstrated by the example of Jesus, Paul also greatly respected the women who served beside him in the work of the kingdom. So then, how do we account for Paul’s seemingly inconsistent comments about putting restrictions on women’s roles in the church? Below are some possible explanations for this apparent discrepancy:

Option 1. Paul was merely echoing the preexisting attitudes towards women that were displayed in the culture and society of his day. This option seems highly unlikely in light of Paul’s positive comments about the women he constantly incorporated into his ministry and how often he thanked them for serving in a variety of leadership roles. Therefore, three other options remain which are worthy of consideration.

Option 2. Paul was primarily addressing specific circumstances connected to the churches of his day. This option seems viable since Paul had to address some very pressing issues in the churches he had started. These enigmatic issues included adultery, incest, misuse of spiritual gifts, questionable worship practices, lack of modesty and more.

Option 3. Paul was simply expressing his personal opinions and relaying his own convictions rather than laying down an over-riding mandate from God for all people and for all time.

Option 4. Misunderstanding Paul’s true intentions in his writings to Timothy and the Corinthian church due to a limited and incomplete knowledge of key words in his discourses, that are more fully revealed in the original languages.

Regardless of the option or combination of options one may prefer, the point is that there are other reasonable, and perhaps probable, alternatives to only accepting a more traditional view of women’s roles in the church. In spite of the popularity and outspokenness of those who want to preserve certain restrictions on a woman’s place in the church, it does not ensure or validate that such views proffered are sound or that their personal convictions should be seen as sacrosanct. To avoid unnecessary personal bias, it is always beneficial to take into consideration one’s preconceived viewpoints which could lead one to indiscriminately ignore other views that could be more accurate and appropriate. What one presumes to be true, may very well be unsupported by the prevailing truths that can be gleaned from a much broader spectrum of Scripture and study of the original languages.

A Personal Conclusion

It could be argued that the views put forth in this article are nothing more than a byproduct of my own personal opinions and convictions. While there is an element of truth to that premise, the same argument could be made about any person’s critique of the options which have been presented. May God give us all the discernment and humility needed to carefully examine our beliefs and not to consider our own opinions and convictions, as valid as they may seem, to be seen as equivalent to God’s all-encompassing and uncompromising commands for the whole church body to accept and follow.

Nonetheless, it is my personal opinion and deep conviction, that women should be free to use their Spiritual gifts, natural talents and leadership skills to help move forward God’s Kingdom work here on earth. Of course, everyone is free to have opinions which differ. However, the right to choose what one will believe, should not be interpreted as a directive for all believers, since they too are seeking to faithfully serve God. May the Lord give us the courage and diligence to change pre-held convictions when deemed necessary and more compatible with the example, teachings and character of Christ.

I Footnotes:

1.        John MacArthur’s Resources, Sermons and Articles, Facebook website

2.        The Blue Parakeet – Rethinking How to Read the Bible (2008), McKnight, Scott. Zondervan Books

3.        The Wycliffe Bible Commentary (1962), Moody Bible Publishers

4.        http://www.womeninthescriptures.com

5.        Article entitled, Exploring the Biblical Theology of Christian Egalitarianism (2011). Margo Mowczko

6.        Essay by Catherine Booth (1896). thegospeltruth.net (online source)

7.        The IVP Bible Background Commentary (2014). Keener, Criag S. InterVarsity Press

8.        Strong’s Exhaustive Concordance of the Bible (2007), Hendrikson Publishers

Dr. Thomas Kehn

Perhaps, like me, you have sometimes wondered about and even wrestled with fully understanding who the Holy Spirit really is and what He actually does for us. If so, then it’s time to reconsider what we think we know about the Holy Spirit regarding his presence and involvement in our lives.

Arguably, when it comes to a theology about The Holy Spirit, ignorance is not bliss. As committed followers of Christ and faithful adherers to God’s word, it is essential that one have a clear understanding of who the Holy Spirit really is and what he is not. Additionally, it is needful to recognize the practical implications of the Spirit’s presence in our lives. Therefore, every believer should seek to better comprehend the fundamental truths about the person and work of the Holy Spirit.

This article will attempt to address this need by answering the following theological questions:

·      WHO, Actually, is the Holy Spirit Anyway?

·      WHAT is the Holy Spirit’s Role in a Believer?

·      HOW Should the Holy Spirit Impact One’s Life?

For a more expanded Biblical treatise on the work and ministry of the Holy Spirit, refer to my booklet entitled, The Holy Spirit – Moving From Confusion to Infusion.

Click on the following link:

Who, Actually, is the Holy Spirit, Anyway?

Let’s be clear, the Holy Spirit is a Who, not a What. He is a person, not a thing, force or it! A.W. Tozer, in his book, How to Be Filled with the Holy Spirit, correctly explains, “The Holy Spirit…is a person. Put that down in capital letters – that the Holy Spirit is…a Person, with all the qualities and powers of personality. He is not matter, but He is substance…if you think of the Holy Spirit as being literally a wind, a breath, then you think of Him as non-personal and non-individual. But the Holy Spirit has a will and intelligence, and feeling, and knowledge, and sympathy, and ability to love and see and think and hear and speak and desire, the same as a person has.”

The Apostle Paul provides some rather remarkable insights regarding the Holy Spirit’s Triune nature in Romans 8. He appropriately identifies the Holy Spirit as…

·      The Spirit of God, the Father (Rom. 8:11)

·      The Spirit of God, Christ the Son (Rom. 8:9-10) and…

·   The Spirit in God’s Children, the Saints (Rom. 8:14-15)

The Spirit of God, the Father

The Holy Spirit possesses the exact nature and fullness of deity as does God Almighty. He is…well, Holy, and only God is Holy. “There is no one holy like the Lord, no one besides you” (1 Samuel 2:2). “Holy, Holy, Holy is the Lord God Almighty” (Rev. 4:8). When used in reference to the Holy Spirit, the word “He” has been capitalized intentionally to reinforce the truth that the Spirit is a person.

Consider the following verses which describe the Holy Spirit as God:

·      “The Spirit of God, was hovering over the waters.” Genesis 1:2

·      “The Spirit of God has made me.” Job 33:4

·      “The Spirit of the Lord God is upon me.” Isaiah 61:1

·      “The Spirit of God lives in you” Romans 8:9 

Furthermore, we need to realize that when we say that the Holy Spirit is the Spirit of God, it also incorporates the truth that He is the Spirit of God, the Father. 

·   “For this reason, I kneel before the Father…I pray that you out of his glorious riches, he may strengthen you with power through his Spirit in your inner being.” Ephesians 3:14-16

·   “I ask the glorious Father and God of our Lord Jesus Christ to give you his Spirit. The Spirit will make you wise and let you understand what it means to know God.” Ephesians 1:17 CEV

The Holy Spirit is not only identified as being the same as God the Father, but also the same as God the Son, Jesus Christ.

The Spirit of God, Christ the Son

Once more, A.W. Tozer explains, “There is nothing eerie, nothing queer, nothing contrary to the normal operations of a human heart, but the Holy Ghost. He is only the essence of Jesus imparted to believers.”

Consider these verses which indicate that the Holy Spirit is, actually, none other than the Spirit of Christ:

·      “If anyone does not have the Spirit of Christ, he does not belong to Christ.” Romans 8:9

·      “God has sent the Spirit of his Son into our hearts, crying Abba Father.” Galatians 4:6

·      “The Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah.” 1 Peter 1:11

The Spirit in God’s Children, the Saints

“God’s holy people” or Saints (Eph. 1:1, Phil. 1:2, and Col. 1:2), have God’s Holy Spirit living in them. It’s the Holy Spirit in us that makes us holy. As his redeemed and adopted children, we have been spiritually transformed. The Spirit is now our guarantee that we belong to God (1 Corinthians 6:19-20), and that He is coming back for us (John 14:3).

The following passages emphasize these reassuring truths:

·      “And when you believed in Christ, he identified you as his own by giving you the Holy Spirit, whom he promised long ago. The Spirit is God’s guarantee that he will give us the inheritance he promised, and that he has purchased us to be his.” Ephesians 1:13-14. NLT

·      “In love, he predestined us for adoption to sonship through Jesus Christ…When you believed you were marked in him with a seal, the promised Holy Spirit.” Ephesians 1:5, 13

·      “We have confidence before God…And this is how we know that he lives in us: We know it by the Spirit he gave us.” 1 John 3:21, 24

·       “God lives in us…God has given us his Spirit as proof that we live in him, and he in us.”  1 John 4:12-13.

In the previous passages, we can see that, not only does Christ live within his children, but also that each member of the Trinity (Father, Son, Holy Spirit) is actively involved in every believer.  Jesus said, “How much more will your Heavenly Father give the Holy Spirit to those who ask him.” Luke 11:1

The Apostle Paul wrote, “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation to know him better.” Ephesians 3:17 We can be assured that the Holy Spirit is God. As God, He is ONE in essence, yet THREE (Triune) in His presence. And because the Holy Spirit is God, His character is exactly the same as God the Father and God the Son. There is no diminishment of the Holy Spirit’s deity, regardless of the manner or personage of his presence.

WHAT is the Holy Spirit’s Role in a Believer?

Jesus was very forthright in his conversations with the twelve disciples about the Holy Spirit, especially at the time of the Last Supper. He explained to them the Holy Spirit’s role in the believer’s life. He is to…

·               Lead – “And I will ask the father, and he will give you another Advocate, who will never leave you. He is the Holy Spirit, who leads into all truth.“ John 14:16–17

·               Teach – “But when the Father sends the Holy Spirit – he will teach you everything and remind you of everything I have told you.” John 14:26 

·               Comfort – “I will send you the Comforter – the Spirit of truth. He will come to you from the Father and will testify all about me.” John 15:26

·               Convict – “I go away, because if I don’t, the advocate won’t come…I will send him to you. And when he comes, he will convict the world of its sin, and of God‘s righteousness, and of the coming judgment.“ John 16:7-8 NLT

·               Guide – “When the Spirit of truth comes, he will guide you into all truth… the Spirit will tell you whatever he receives from me.” John 16:14-15

·               Pray – “The Spirit is here to help us. For example, when we don’t know what to pray for, the Spirit prays for us…He can understand what is in the mind of the Spirit, as the Spirit prays for God’s people.” Romans 8:26-27 CEV

·            Renew – “He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior.” Titus 3:5-6

·            Empower – “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith.” Ephesians 3:16-17

Each of these descriptions asserts the important truths that the Holy Spirit is a person and is personal in his interactions with mankind. This is so, because it is only a person who can lead, teach, comfort, convict, guide, renew and empower. One should be greatly encouraged to know and believe that God’s Spirit is personally and actively engaged in the lives of all believers. It should also be noted that the Holy Spirit can experience sorrow and grief (Isaiah 63:10) which is something that an “it” or a force cannot do. Paul intoned, “And do not bring sorrow to God’s Spirit by the way you live.” Ephesians 4:30

In the Gospel of John, Jesus identified the Holy Spirit as our Advocate, Helper, Teacher and Comforter (14:16), depending on the translation’s rendering of the Greek word, parakaleo. The Holy Spirit is also identified as the source of Truth (15:26). Each of these additional descriptions should affirm and/or reaffirm in our hearts and minds the very personal nature of the Holy Spirit. 

Scripture makes it quite clear that when we are “born again” by the Spirit, we are made new in Christ and at that time in-dwelt (filled) with the fullness of the Holy Spirit:

·      “For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ.” Col. 2:9-10

·      “God says, “I will pour out (generously) my Spirit upon all people.” Acts 2:17

·   “God gives…the Spirit without limit.” John 3:34

As one pastor noted, “This is a pouring out time—not a sprinkle, but a downpour—and many people know it not.” Anonymous 

One can glean from these verses that the Spirit of God has been given fully to all believers. It should be emphasized that the Holy Spirit is given in all of his fulness, not piece meal. As “born again” believers, we don’t lack any part or portion of the Spirit. It is not a matter of us needing more of the Spirit of God, but rather the Spirit of God wanting more of us.

Believers, both new and old, are admonished to not only be filled with, but also be controlled by, the Holy Spirit. In Ephesians 5:18, the Apostle Paul reminds us of this command: “Don’t be drunk with wine, because that will ruin your life. Instead, be filled with the Holy Spirit.” NLT

How Should the Holy Spirit Impact One’s Life?

In other words, “What difference will it make when a believer is filled with and empowered by the Holy Spirit?” Below are some suggested implications of the impact the Holy Spirit should make in one’s life:

1. Our Lives will Demonstrate More of God’s Leading!

The Apostle Paul provides some helpful insights concerning this issue in his writings to the Galatians and Romans. He wrote…

“All who are led by the Spirit of God are sons of God.” Romans 8:14. ESV

“Walk not according to the flesh but according to the Spirit. For those…who live according to the Spirit set their minds on the things of the Spirit.” Romans 8:38-39

“Since we are living by the Spirit, let us follow the Spirit’s leading in every part of our lives.” Galatians 5:25 NLT

The point is, we are to allow the Holy Spirit to influence both our heart and our mind, which in turn, can lead to a change in the way we feel, think and act. It should also impact the way we relate to and interact with others both inside and outside of the church.

2. Our Lives will Reflect More of God’s Character!

Paul continues with his admonitions to all believers:

“For all of you who were baptized into Christ (into a spiritual union with…the anointed) have clothed yourselves with Christ (that is, you have taken on his characteristics and values).” Galatians 3:27 AMP

“Let the Holy Spirit guide your lives, and you won’t be doing what your sinful nature craves…which is just the opposite of what the Spirit wants. And…when you are directed by the Spirit…the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” Galatians 5:16-23 NLT

“Therefore, if you have any encouragement from being united with…the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind.” Philippians 2:1-2

It is important to note that the Holy Spirit’s work of guiding, directing, and producing in us Christ’s character qualities, will be a direct result of us choosing to follow the Spirit’s leading in our lives. Though we will never be perfect, and we all struggle at times, the Holy Spirit can supernaturally transform us into the person he intends us to be and increase in us both a desire and ability to follow Christ’s example (1 Corinthians 11:1).

3. Our Lives will Display More of God’s Holiness!

“In your relationships with one another, have the same mindset as Christ Jesus so that…you may become blameless…without fault in a warped and crooked generation.” Philippians 2:5, 15

“Therefore, since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.” 2 Corinthians 7:1

“My dear friends, we must not live to satisfy our desires. If you live by the help of God’s Spirit, you will say “No” to your desires. Rom. 8:12-13 CEV

In spite of our inherent limitations and temptations, we can pursue a greater degree of holiness in the way we live our lives. This pursuit of holiness will help motivate and mitigate our personal desires, attitudes and actions.

4. Our Lives will Project More of God’s Boldness!

Knowing that we are guided and empowered by the Holy Spirit should give us a greater degree of confidence in our Godly status and convictions which will enable us to project and exude more of Christ’s boldness. This confidence is based on the Spirit’s power, not our own, and his active presence in our lives.

“May the God of hope fill you with all joy and peace…so that by the power of the Holy Spirit you may abound in hope.” Romans 15:13 ESV

“God’s Spirit makes us sure that we are his children. His Spirit lets us know that together with Christ we will be given what God has promised.” Rom. 8:16-17 CEV

“After they prayed…they were all filled with the Holy spirit and spoke the word of God boldly.” Acts 4:31

Focusing on God’s promises and the Spirit’s presence in our lives will infuse in us a greater level of reassurance and strength in our spiritual walk. It becomes apparent that the presence of the Holy Spirit in us is intended to make a dramatic difference in how we think, feel and act.

Greg Laurie offers us a fitting reminder of this reality in his book Jesus Revolution. He writes, “(Jesus) calls those who follow him to be the visible manifestation of his love, and his truth. That’s a challenge we cannot meet without humility, personal and corporate repentance, and the fresh wind and power of his Holy Spirit.”

Holy Spirit of God, we ask that you bring to mind these spiritual nuggets of truth as often as is needed for us to more fully entrust ourselves to you. Remind us of what you have done for us in the past and what you will do for us in the present and in the future. Spirit of the living God, may we humbly rely on your presence and leading as we seek to honor and praise you as our redeemer, teacher, guide and comforter.

There appears to be a degree of confusion or presumption amongst church goers when it comes to the topic of giving gifts and offerings. Unfortunately, there are some church leaders who, unknowingly, are perpetuating a misunderstanding of what comprises a biblical view and approach to giving. Thus, the need for clarity. Perhaps to the surprise of many, God’s way of giving for believers today is not the Tithe. Tithing is an Old Testament concept based on the Old Covenant system, which involved Levite priests who were required to receive tithes and offerings from the people in order to support the Temple’s activities which included making sacrifices for both the sins of individuals and, collectively, for the nation of Israel (Malachi 3:1-4, 8-11).

However, under the New Covenant, Jesus is our High Priest who gave himself as the final sacrifice for mankind’s sins (Hebrews 7:18-27). Now that Christ is our High Priest, there is no longer a need for the Aaronic Priesthood, animal sacrifices or the Temple. It is important to understand what the Book of Hebrews says regarding the old and new covenants. “But now Jesus, our high priest, has been given a ministry that is far superior to the old priesthood, for he is the one who mediates for us a far better covenant with God, based on better promises. If the first covenant had been faultless, there would be no need for a second covenant to replace it…When God speaks of a new covenant, it means that he has made the first one obsolete. It is now out of date and will soon disappear.” Hebrews 9:6–7, 13 NLT

As believers, we are no longer under the Old Covenant but rather are to be guided by the New Covenant which was instituted by Christ’s death and resurrection. According to the Apostle Paul, WE are the temple of God. In 1 Corinthians 3:16-17, Paul announced, “Don’t you realize that all of you together are the temple of God, and that the Spirit of God lives in you? For God’s temple is holy, and you are that temple.” We are also described as “God’s building” (verse 9). This means that the house of God is no longer a physical structure like the Temple, Tabernacle, synagogue or even a church building. As believers, it is we who make up the true church, the body of Christ. The Apostle Peter put it this way, “You are a chosen people. You are royal priests, a holy nation, God‘s very own possession. As a result…Once you had no identity as a people; now you are God’s people.” 1 Peter 2:9-10

It is important to have a clear and accurate understanding of what the Bible teaches about giving now that believers are under the New Covenant. Tithing is an Old Testament and Old Covenant concept, NOT a New Testament command. The few times that Jesus spoke about tithing was usually in a negative context. It often involved Jesus confronting the Pharisees and religious leaders of his day for their hypocrisy in giving tithes and offerings publicly in hopes of receiving praise and admiration from others. See Matthew 6:1-4.

In contrast, giving which is generous and sacrificial are the cornerstones of the New Testament’s teachings on giving God’s way. Even so, Luke 6:38 is a passage often used to support the notion that parishioners should tithe faithfully and fully to the church. It states, “Give, and you will receive. Your gift will return to you, fully pressed down, shaken together to make room for more, running over, and poured into your lap. The amount you give will determine the amount you get back.” Luke 6:38

In this passage, Jesus wasn’t making a promise to bless those who gave abundantly to support the Temple’s activities. Instead, he taught that individuals should give to help the poor and meet the needs of others, a sentiment also promoted by the Apostle Paul. See Philippians 2:2-5. No, God’s blessings are not dependent upon the amount of a person’s financial gift, as evidenced by Jesus’s positive comments about the widow’s mite. He praised her for giving sacrificially, even though, comparatively, she gave much less than others. See Luke 21:1-5. Rather than promising financial blessings, the context reveals Jesus exhorting his followers to meet the most important needs of people by giving them the gifts of love, kindness, forgiveness and compassion as opposed to judging and condemning them. See Luke 6:30-37

In Paul’s letters to the churches, instead of mentioning the tithe, he emphasized the principle of giving generously and sacrificially for the needs of the individuals who comprise the church. Paul also thanked the believers in Philippi and Thessalonica for their faithful giving to meet his own personal needs during his missionary journeys. See Philippians 4:10-18. He also described the amazing way in which the believers in Macedonia gave to others in need. Paul wrote, “In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the Lord’s people. And they exceeded our expectations: They gave themselves first of all to the Lord, and then by the will of God also to us.” 2 Cor. 8:1-5 NIV

This type of gracious giving is eerily reminiscent of how the early church cared for those in need. See Acts 2:42-47.

Like the Macedonian believers, giving generously and sacrificially can be and should be our declaration that we trust God to meet our needs even as we focus on meeting the needs of others and seek to put the Kingdom of God first in our lives. See: Philippians 4:19; Matthew 6:33

It is noteworthy that both Jesus and the Apostle Paul utilized personal pronouns with reference to giving. Our Lord said that we are to “give to someone in need….” This phrase is used two times for emphasis and without any mention of the Temple. See Matthew 6:1-4. Similarly, Paul wrote, “Do not merely look out for your own personal interests, but also for the interests of others. Have this same attitude in you which was also in Christ Jesus.” See Philippians 2:3-5 NASB. We need to remember that God’s word encourages us to give to individuals, such as missionaries and those in need, not just to local churches or large denominations. Even King Solomon shared these wise words about giving God’s way, “The generous will prosper; those who refresh others will themselves be refreshed” (Proverbs 11:25).

Therefore, let us follow the words of Christ, Paul and Solomon, rather than those who, although well-intentioned, mandate that one’s tithe is to be given only to the local church. Their supposed proof-text is Malachi 3:10 which states, “Bring all the tithes into the storehouse so there will be enough food in my Temple.” Implied is the false notion that the “storehouse and Temple” are now to be interpreted as the local church. While it is certainly admirable to give 10% to any Christ-honoring church, it is not theologically sound to presume that this passage commands believers today to give exclusively to the church. We should keep in mind, and take to heart, that there are many Christian-based ministries and para-church organizations, which are worthy of our prayerful and financial support.

The Apostle Paul encourages generous giving from us all. He wrote, “Yes, you will be enriched in every way so that you can always be generous. And when we take your gifts to those who need them, they will thank God. So two good things will result from this ministry of giving – the needs of the believers will be met and they will joyfully express their thanks to God…For your generosity to them, and to all believers, will prove that you are obedient to the Good News of Christ…Thank God for this gift too wonderful for words!” 2 Corinthians 9:11–15

Regardless of one’s position or views on giving, 10% should be the starting point, not the ending point. Imagine how much more could be accomplished for God’s Kingdom work of reaching the lost and needy in this world if we all gave generously and sacrificially! Let’s remember how God has so richly blessed us. “So, we praise God for the glorious grace he has poured out on us who belong to his dear Son. He is so rich in kindness and grace that he purchased our freedom with the blood of his Son and forgave our sins. He has showered his kindness on us.” Ephesians 1: 6–8

Paul also reminds us that Christ is our greatest example of sacrificial giving. May his gracious sacrifice be the standard and motivation for us to give to God’s work joyfully and abundantly. Two questions still remain for us all. 1) “What does generous and sacrificial giving look like for ME?” And 2) “What will I DO differently with my giving so as to follow Christ’s example?”

May we have the courage and the confidence to give this way, which we have seen is also God’s way of giving.