1 Corinthians 7:27-28 – A Limited Case for Divorce and Remarriage

May 17, 2010 / Christopher Terry / 18 Comments

The issue of divorce and remarriage continues to be hotly debated among evangelical Christians, and this has led to a great deal of confusion.^¹ Scripture supplies two allowances for believers to divorce their spouse which are: being abandoned by an unbelieving spouse (1Cor. 7:15), and unrepentant sexual immorality by the spouse (Matt. 5:31-32; 19:4-9). It should be mentioned that although sexual immorality by one’s spouse allows for divorce, it does not demand it (Matt. 18:21-22; 1 Cor. 7:10-11; Eph. 4:26-27, 29-32; 5:22-23). The purpose of this paper is to demonstrate that there is a limited allowance for divorce and remarriage found in 1 Corinthians 7:27-28. Specifically, it allows for those who have been divorced prior to conversion to remarry and by extension those believers who have been divorced because an unbelieving spouse abandoned them. Stated another way, in Corinth the situation was unique and does not provide a blanket approval for all divorce and remarriage.

It is clear that Scripture permits divorce and remarriage, but it is questionable that 1 Corinthians 7:27-28 supplies permission to do so. Scholars differ on their interpretation of this passage. For instance, Craig Keener believes the verses which mention those “released from a wife” refer to divorced men.^² Thus, the argument goes that divorced men may take advantage of Paul’s permissive statement in verse 28 “if you marry, you have not sinned.” John MacArthur also interprets the verses to refer to permission for men to remarry who were divorced prior to conversion.^³ Yet, one must examine the surrounding contextual argument which Paul is setting forth. He begins chapter seven by proposing marriage as a deterrent for sexual immorality and issues proper guidelines for sexual relations in a marriage relationship (vv. 1-7). The apostle makes the statement that he desires all believers to be unmarried, but he makes clear that this is not a command (vv.6-7). It must be acknowledged that Paul realizes that being single is not for everyone (v. 7b). This sets forth a Pauline principle of blessing being found in singleness.

Next, Paul deals with the unmarried and the widows (vv.8-9). The word translated (unmarried) is from the root word agamo~, which generally referred to men and women who were single.^⁴ He encourages those who are single and the widows to remain single (v. 8). Again, the apostles suggests singleness as a more desirable choice. Yet, he repeats that singleness is not for everyone and encourages those who have strong sexual desires to marry (v. 9).

In the next section, Paul instructs married believers to remain married to their unbelieving spouse unless the unbelieving spouse deserts the marriage, in which case they are free to divorce and remarry (vv. 10-16). This provides a second allowance for divorce and remarriage- abandonment by an unbelieving spouse. In such cases believers are not bound to the marriage relationship.

Following his instruction to believers who are married to unbelievers, the apostle addresses a variety of issues which include circumcision and slavery (vv. 17-24). In Corinth there were some who were circumcised, uncircumcised, slaves, and free men. Upon accepting Christ they were uncertain what to do about these preexisting life-situations. Paul declares that even though so many things have changed because of their relationship with Christ they should not force a change in their status because ultimately such things were irrelevant (vv. 19-20, 24).

After addressing these life-situation issues, Paul speaks of what virgins are to do (vv. 25-38). The question had arisen in Corinth about whether believers should seek to marry or not. Since this was not a situation faced by Christ during His earthly ministry, the apostle acknowledges that Christ did not speak directly about the issue but Paul (under the inspiration of the Holy Spirit) gives his view about what is proper (v.25).^⁵ He issues four reasons why virgins should remain unmarried: the present crisis (v.26); Christ’s return (vv.29-31); undistracted devotion to Christ (vv. 32-35); and increased happiness (vv. 39-40). Therefore, he says “because of the present distress: it is fine for a man to stay as he is” (v. 26 HCSB). The context clarifies what is meant by introducing the categories of married and unmarried (v. 27). The real issue is that Paul tells those who are “bound” (dedesai – 2^nd person singular perfect passive indicative)^⁶ not to seek to be “loosed” (lusivn – noun, feminine singular accusative)^⁷ and then tells those who are “loosed” (lelusai -2^nd person singular perfect passive indicative)^⁸ from a wife not to seek a wife. It is clear that a man who is bound to wife refers to a married man^⁹, which also means that for a man who is married to seek to be loosed means he would seek to divorce his wife. Yet the pertinent question is, does Paul refer to divorcées in his second question, “Are you loosed from a wife?”

The words translated “loosed” in the verse are both from the same root word. One is a noun form and the other is a verb form. So, if one is consistent is consistent in translation within the verse, one would conclude that Paul is instructing married men not to divorce and divorced men not to remarry. Where this becomes problematic for some is that verse 28 declares that those who have been “loosed from a wife” may marry and not sin by doing so. The question is, does this refer to divorcées? Keener and MacArthur believe so because they understand the two forms of the word translated “loosed” as referring to divorce.^¹⁰¹¹Admittedly, MacArthur is more restrictive in his interpretation as noted earlier.

Conversely, D.A. Carson and William Heth^¹² believe that the verbal form translated “loosed” refers to a betrothed man who had not yet married his betrothed.^¹³ Therefore, Paul is teaching betrothed males not to proceed to the stage of marriage because of the four reasons mentioned earlier: the present crisis (v.26); Christ’s return (vv.29-31); undistracted devotion to Christ (vv. 32-35); and increased happiness (vv. 39-40). They believe that Paul is referring to virgins and betrothed males because of the immediate context (vv. 25-38).^¹⁴

Does one give more weight to the larger context (vv. 1-40) and to consistency of translation within the verse (v. 27) or the immediate context (vv. 25-38)? Carson and Heth prefer giving more weight to the immediate context of the passage and therefore interpret the “loosed” to refer to the betrothed. But, Keener and MacArthur ascribe more weight to the larger context (vv. 1-40) and to a consistency of translation within the verse (v. 27) thus viewing the “loosed” as divorcées. So, which is the most likely interpretation?

Paul has set forth the principle of remaining in the state each believer was found when he believed in Christ. Further, he proposes it would be more beneficial to remain unmarried.^¹⁵ Yet, these general principles do not solve the interpretive problem of whether the “loosed” refer to divorcées or virgins and betrothed men.^¹⁶ So, one must investigate further to arrive at a conclusion. In examining the passage Paul begins in verse 25 by addressing what virgins are to do and deals almost exclusively with this issue through verse 38. He also specifically addresses widows in this section, but it is by far a lesser focus (vv. 39-40). The first paragraph in this section outlines how virgins and the unmarried are to approach marriage in view of their present circumstances (vv. 25-31).^¹⁷ After the apostle provides suggestions for these two groups he instructs them that being unmarried will provide them with a greater opportunity to serve Christ without distraction (vv. 32-35). He continues this consistency of thinking when he advises betrothed men not to seek the next step of marriage if they are able to remain sexually pure in a single state (vv. 36-38). Again, Paul is setting forth the principle of the blessings of singleness. He is most concerned with instructing the single Corinthians to maintain undistracted devotion to the Lord Jesus Christ. One must recognize that the apostle clearly mentions that if the betrothed man chooses to marry his virgin he has not sinned.^¹⁸

The larger context of chapter seven must be considered in this discussion (vv. 1-40). Paul is instructing new believers how to conduct themselves as Christians. These new believers were found in various life-situations when they believed the gospel. Some were ready to abandon their life-situations because they were now followers of Christ. Paul writes to caution them about abandoning all areas of their former lives. He teaches that married couples are not to deprive one another sexually (vv. 1-7). The apostle then advises the unmarried and the widows to remain single, but if necessary they may marry to remain sexually pure (vv. 8-9). Next, he addresses married male and female believers by instructing them not to divorce (vv. 10-11; Matt. 5:32; 19:3-9). Paul begins to address a situation which had arisen in Corinth when one spouse converted to Christ and the other did not (vv. 12-16). The believing spouse was not to divorce the unbelieving spouse, unless the unbeliever abandoned the believer. In such a case, the believer was free from the marriage (“not under bondage in such cases”). The Corinthian church knew that a believer was not to marry a non-believer (2 Cor. 6:14-18) and were prepared to divorce their unbelieving spouses. They are commanded not to do so.

Following this, Paul addresses the issues of slavery and circumcision (vv. 17-24). The new believer is not to undo/do things in his life which are unnecessary. Instead, he is to obey God’s Word in the life-situation in which he was saved (vv. 19-20, 24). Then Paul speaks to the issue of virgins, the unmarried, and widows (vv. 25-40). He informs them that they will be better off remaining single. But, if they do choose to marry they have not sinned. In the larger context of the chapter, the “unmarried” appears to refer to those who were divorced prior to conversion and were currently unmarried. It would also apply by extension to those believers who had been abandoned or would be abandoned by an unbelieving spouse. Those who were currently “bound to a wife” had entered into marriage at a time in the past and were still married at the time of Paul’s writing as indicated grammatically (dedesai – 2^nd person singular perfect passive indicative, “bound”). Those who were currently “loosed from a wife” had been released from marriage at a time in the past and were still currently unmarried at the time of Paul’s writing (lelusai – 2^nd person singular perfect passive indicative, “loosed”). Paul began to address what virgins and the betrothed were to do now that they had converted to Christ (v. 25) and what he appears to do is to present a general principle, which encompasses individuals outside of the categories of virgin and betrothed (vv. 26-31). As a result of the current circumstances in Corinth he tells the married to remain married (“do not seek to be released”) and the divorced (“released from a wife”) not to get married (v. 27). He has already prefaced this statement with the principle of remaining in the life-situation in which one is found (vv. 8, 17, 20, 24, 26). As one considers the principle of remaining in the life-situation in which he was found upon conversion, in relation to those individuals who have been “loosed from a wife” one must recognize that such men have been divorced prior to conversion. The principle would also apply to those who had been abandoned or would be abandoned by an unbelieving spouse (vv. 12-16). Paul encourages those men who were divorced prior to conversion to remain unmarried, so they would be able to serve Christ without distraction (vv. 26-27, 32-35). Yet, if such men do marry they have not committed sin (vv. 27-28). Paul distinguishes between virgins and the divorcees in his allowance for marriage (vv. 27-28).

The larger context of chapter seven speaks of not abandoning the life-situation in which one was found when conversion occurred (vv. 1-40). In reference to marriage, Paul highlights the benefits of singleness but recognizes all may not be so equipped. Therefore, he instructs the virgins, the widows, and the unmarried. The larger context identifies those who have been “released from a wife” as being individuals who had been divorced prior to conversion and by application those who have been abandoned by an unbelieving spouse (vv. 15, 27). Paul says that such individuals may remarry (v. 28). The purpose of this paper has been to demonstrate that there is a limited allowance for divorce and remarriage found in 1 Corinthians 7:27-28. Specifically, it allows for those who have been divorced prior to conversion to remarry and by extension those believers who have been divorced because an unbelieving spouse abandoned them. Stated another way, in Corinth the situation was unique and does not provide a blanket approval for all divorce and remarriage.

WORKS CITED

Bauer, Walter, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, trans. William F. Arndt and F. Wilbur Gingrich, 3^rd ed., rev. and aug. Frederick W. Danker (Chicago, Ill: Univ. of Chicago Press, 2000).

Büchsel, Friedrich, Theological Dictionary of the New Testament, Vols. 5-9 Edited by Gerhard Friedrich. Vol. 10 Compiled by Ronald Pitkin., ed. Gerhard Kittel, Geoffrey William Bromiley and Gerhard Friedrich (Grand Rapids, MI: Eerdmans, 1964-c1976).

Carson, D. A., New Bible Commentary : 21st Century Edition, Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970., 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994).

Hawthorne, G.F., “Marriage and Divorce, Adultery and Incest,” in Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid ( Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1993).

Heth, William, “Remarriage for Adultery or Desertion,” in Remarriage After Divorce in Today’s Church: 3 Views, ed. Paul Engle, and Mark L. Strauss (Grand Rapids, MI: Zondervan, 2006).

“Another Look at the Erasmian View of Divorce and Remarriage” JETS 25/3 (September 1982).

Jamieson, Robert, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997).

Keener, Craig S. and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, IL: InterVarsity Press, 1993).

Liddell, H.G., A Lexicon : Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996).

Louw, Johannes P. and Eugene Albert Nida, Greek-English Lexicon of the New Testament : Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible societies, 1996, c1989).

Polhill, John B., “1 Corinthians: A Church Divided,” ch. 12 of Paul & His Letters (Nashville, TN: Broadman & Holman, 1999).

Quinn, Lance, “Common Questions Regarding Divorce and Remarriage,” article found at http://www.gty.org/Resources/Articles/A377_Common-Questions-Regarding- Divorce-and-Remarriage q=divorce+and+remarriage COPYRIGHT (C) 2009 Grace to You.

Swanson, James, Dictionary of Biblical Languages With Semantic Domains : Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997).

Walvoord, John F., Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-c1985).

1William A. Heth, “Another Look at the Erasmian View of Divorce and Remarriage” JETS 25/3 (September 1982), 263-272. Heth has since changed his interpretation to a selectively restrictive view.

2Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), 1 Co 7:27.

4Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, trans. William F. Arndt and F. Wilbur Gingrich, 3^rd ed., rev. and aug. Frederick W. Danker (Chicago: Univ. of Chicago Press, 2000), 5.

5John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures (Wheaton: Victor Books, 1983-c1985), 2:519.

6James Swanson, Dictionary of Biblical Languages With Semantic Domains : Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997), DBLG 1313, #7.

7Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament : Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible societies, 1996, c1989), 1:456.

8Friedrich Büchsel Theological Dictionary of the New Testament, Vols. 5-9 Edited by Gerhard Friedrich. Vol. 10 Compiled by Ronald Pitkin., ed. Gerhard Kittel, Geoffrey William Bromiley and Gerhard Friedrich (Grand Rapids: Eerdmans, 1964-c1976), 4:335-336.

9H.G. Liddell, A Lexicon : Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 181.

10Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove: InterVarsity Press, 1993), 1 Co 7:27.

12William Heth, “Remarriage for Adultery or Desertion,” in Remarriage After Divorce in Today’s Church: 3 Views, ed. Paul Engle, and Mark L. Strauss (Grand Rapids: Zondervan, 2006), 129.

13D. A. Carson, New Bible Commentary : 21st Century Edition, Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970., 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994), 1 Co 7:25.

14G.F. Hawthorne, “Marriage and Divorce, Adultery and Incest,” in Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid ( Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1993), 594-601.

15Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 1 Co 7:27.

16Lance Quinn, “Common Questions Regarding Divorce and Remarriage,” article found at http://www.gty.org/Resources/Articles/A377_Common-Questions-Regarding- Divorce-and-Remarriage q=divorce+and+remarriage COPYRIGHT (C) 2009 Grace to You. Quinn states that the “unmarried” were divorced prior to conversion and only they are permitted to remarry. He is one of MacArthur’s associates.

17John B. Polhill, “1 Corinthians: A Church Divided,” ch. 12 of Paul & His Letters (Nashville: Broadman & Holman, 1999), 240-41.

18D. A. Carson, New Bible Commentary : 21st Century Edition, Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970., 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994), 1 Co 7:36.

Some Thoughts on the Lord’s Supper

April 21, 2010April 21, 2010 / Christopher Terry / Leave a comment

TransubstantiationThis view holds that the elements of the Lord’s Supper (bread and wine) actually become the body and blood of Christ. There is a moment when priests bless the elements of bread and wine upon which they transform into the body and blood of Christ.
ConsubstantiationThis view holds that the elements of the Lord’s Supper (bread and wine) contain the body and blood of Christ. There is not a moment when the elements become the body and blood of Christ, they always contain them.
Reformed Model

This view holds that the elements of the Lord’s Supper (bread and wine) provide a means of grace from God. They impart spiritual nourishment. Christ’s is present spiritually in a special way when the Lord’s Supper is celebrated. It is viewed as the sign of the New Covenant.

MemorialThis view holds that the elements of the Lord’s Supper (bread and wine) are symbols which represent the body and blood of Christ (Luke 22:17-23; 1 Cor. 11:24-26). The elements never contain nor become the body or blood of Christ. There is no grace conveyed by partaking of the elements. The ordinance celebrates the sacrificial death and resurrection of Christ (1 Cor. 11:23-27). It acknowledges and celebrates spiritual union with Christ and with other members of the body of Christ (1 Cor. 10:16-22; 11:17-22). It declares the sacrificial death of Christ until He returns (1 Cor. 11:26; cf. Luke 22:18).

I will deal with refuting the Reformed Model of the Lord’s Supper. There is nothing in Scripture which describes the Lord’s Supper as the sign of the New Covenant. It appears that the Holy Spirit is the sign/seal of the New Covenant, not the Lord’s Supper (Ezek. 36:22-32; Rom. 8:9-11; Gal. 3:14; Eph. 1:13-14). There is nothing in Scripture which portrays the Lord’s Supper as a means of conveying grace to those who participate. Christ is the source of strength for all those who belong to Him, not participating in the Lord’s Supper (Eph. 1:18-21; 6:10; Col. 1:29). There is nothing in Scripture which describes the Lord’s Supper as a means of grace or spiritual nourishment. It is instead a reminder of the grace already received through faith in the gospel – death and resurrection of Christ (1 Cor. 15:1-4; Eph. 1:13-14; 2:8-9). There is nothing in Scripture which describes Christ as spiritually present in a special way. Christ is present in the life of a believer through the presence of the indwelling Holy Spirit, not through the celebration of the Lord’s Supper (John 14:16-26; Rom. 8:9-11, 15-17).

Some Thoughts on Baptism

April 21, 2010 / Christopher Terry / 2 Comments

Instrument of Regeneration

This view holds that baptism actually removes the sins of the participating individual and places him into the church. Therefore, apart from participating in baptism one may not be saved.

Seal/Sign of Divine Grace which Replaces Circumcision

This view holds that as circumcision initiated one into the covenant community of Israel, so baptism initiates one into the covenant community of the church. It is an outward rite of initiation. Therefore, apart from participating in baptism one may not be recognized as being a part of the covenant community of the church.

Symbolic Portrayal of our Union with Christ

This view holds that water baptism is a picture of the Spirit baptism which has already taken place in the life of the born again believer. It is an outward testimony of an inward spiritual reality which has already taken place. Therefore, apart from participating in baptism the individual has not yet obeyed a command of Christ, but is still saved and part of the universal church.

Required Sign of True Profession of Faith

This view holds that water baptism is the first act of a genuine profession of faith. Therefore, apart from participating in baptism the individual has not yet truly professed genuine faith in Christ.

Critique

The view that I will critique is the view that baptism is an instrument of regeneration. Scripture calls individuals who have repented of their sin and believed the gospel to be baptized in water as a visible testimony to the inward spiritual transformation which has already been performed by the Holy Spirit at the moment of repentance and faith. The emphasis is upon the individual first being a believer/disciple (Matt. 28:18-20). Mark 16:16 also issues belief/faith as a prerequisite for being baptized. Upon reading Acts 2:38 one finds that a prerequisite for being baptized is personal repentance. An individual should not be baptized unless he has expressed personal repentance of sin. Acts 8:12 describes those who were baptized as believing the good news which Philip preached prior to their baptism. The Gentiles received the Holy Spirit by faith in the gospel prior to receiving water baptism (Acts 10:47). Lydia and her household responded in faith to the gospel message brought by Paul and then received water baptism (Acts 16:14-15). Paul required a profession of faith in Christ prior to receiving water baptism (Acts 16:31-33). Paul requires that individuals believe in Christ prior to participating in water baptism (Acts 18:8; 19:4-5). Acts 22:16 also speaks of calling on the name of Christ to be saved, which would occur prior to baptism. Paul emphasizes his call to preach the gospel as more important than baptizing people in water (1 Cor. 1:14-17). On a few occasions he baptized those who repented of their sins and believed the gospel. Yet, apparently this was not essential to Paul that he immediately baptize converts. The reason he was not so concerned with baptizing individual believers was that faith in the gospel was the only thing necessary for one to be saved from his sins (Rom. 1:16; 10:9-13; 1 Cor. 1:21). Paul emphasizes the gospel as the power of God that saves those who believe and he determined to speak of nothing else while in Corinth (1 Cor. 1:18; 2:2).

There are times in Scripture where the Spirit is described as effecting a washing and removal of the guilt of sin. This was pictured in the O.T. Practice of using clean water to wash away the ceremonial guilt of an individual (Num. 19:17-19; Heb. 9:13). The Psalmist asks God to wash away the guilt of his sin (Ps. 51:2, 7-10). The prophets foretell a spiritual washing that will take place as a part of the New Covenant (Ezek. 36:25-27; Zech. 13:1; 14:8). Jesus speaks of this same spiritual washing that will take place when one believes the gospel (John 3:3-8). The believing individual is washed clean from the guilt of all his sins by the Holy Spirit (Tit. 3:5; Eph. 5:26-27; ). When an individual places his faith in Christ, he is washed clean by the Holy Spirit – Spirit baptism, not water baptism (1 Cor. 6:11). Hebrews speaks of water and O.T. Sacrifices cleansing people’s flesh – ceremonial cleansing, but of Christ’s sacrifice cleansing people’s consciences – spiritual cleansing through Spirit baptism (9:13-25). Faith in Christ’s sacrifice results in Spirit baptism, which results in our hearts and bodies being washed with pure water – the Holy Spirit washing away the guilt of our sin and regenerating us (Heb. 10:19-22).

Some thoughts on Biblical Passages Dealing with Baptism

April 9, 2010April 9, 2010 / Christopher Terry / Leave a comment

Scripture calls individuals who have repented of their sin and believed the gospel to be baptized in water as a visible testimony to the inward spiritual transformation which has already been performed by the Holy Spirit at the moment of repentance and faith. The emphasis is upon the individual first being a believer/disciple (Matt. 28:18-20). Mark 16:16 also issues belief/faith as a prerequisite for being baptized. Therefore, baptism is not permitted for infants or children who have not expressed belief/faith in the gospel. Upon reading Acts 2:38 one finds that a prerequisite for being baptized is personal repentance. This is not possible for an infant. Scripturally an individual should not be baptized unless he has expressed personal repentance of sin. Acts 8:12 describes those who were baptized as believing the good news which Philip preached prior to their baptism. Acts 9:18 speaks of Saul converting to Christianity. This is an unusual account in that Saul is not explicitly said to have believed the gospel. Yet, the passage does say that God had chosen him and he received the Holy Spirit before being baptized (vv. 15, 17). Spirit baptism occurred when a person genuinely repents and believes the gospel, therefore Saul exercised faith in the gospel prior to his baptism (Rom. 8:9-11; Eph. 1:13-14). The same can be said of the Gentiles who received the Holy Spirit by faith in the gospel prior to receiving water baptism (Acts 10:47). Lydia and her household responded in faith to the gospel message brought by Paul and then received water baptism (Acts 16:14-15). Paul required a profession of faith in Christ prior to receiving water baptism (Acts 16:31-33). In this passage, it is said that the jailer’s household was baptized. If infants and non-professing children were included, this would be contrary to the N.T. practice of repentance and verbal profession of faith prior to receiving water baptism. Therefore, it would appear that only those who were able and willing to repent and profess personal faith would have received water baptism. Paul requires that individuals believe in Christ prior to participating in water baptism (Acts 18:8; 19:4-5). Acts 22:16 also speaks of calling on the name of Christ to be saved, which would occur prior to baptism. Paul emphasizes his call to preach the gospel as more important than baptizing people in water (1 Cor. 1:14-17). On a few occasions he baptized those who repented of their sins and believed the gospel. Yet, apparently this was not essential to Paul that he immediately baptize converts. The reason he was not so concerned with baptizing individual believers was that faith in the gospel was the only thing necessary for one to be saved from his sins (Rom. 1:16; 10:9-13; 1 Cor. 1:21). Paul emphasizes the gospel as the power of God that saves those who believe and he determined to speak of nothing else while in Corinth (1 Cor. 1:18; 2:2). The following passage is an unusual one in the way that it is stated, 1 Peter 3:20-21. As I look at the passage it appears to speak of water baptism which is participated in as a visible public testimony to previously placing one’s faith in Christ. In the context in which Peter speaks, one would not participate in water baptism unless he has already repented and believed the gospel (because of the high cost of becoming a Christ-follower). It appears that he is speaking of water baptism because he says,

“not the removal of dirt from the flesh, but an appeal to God for a good conscience – through the resurrection of Jesus Christ.”

I think he includes “through the resurrection of Jesus Christ” because he is indicating that water baptism does not save nor cleanse a person, but it is an outward testimony of a person who has been saved through faith in the gospel – the death and resurrection of Jesus Christ.

There are passages which speak of Spirit baptism and not water baptism. Spirit baptism occurs when an individual repents of his sin and believes the gospel. It entails Holy Spirit regenerating the believing individual, washing away the guilt of personal sins, and placing him into spiritual union with Christ, (Rom. 6:1-19; Col. 2:9-14; Gal. 3:27; Tit. 3:5). Romans 6 speaks of an individual who has repented of his sin and believed the gospel. It speaks of the time when a believer is baptized into Christ or placed into spiritual union with Christ (Eph. 1:13-14; 1 Cor. 12:12-13; cf. Rom. 6:3-6, 11). At that time each believer has died to sin, which means that he no longer is a slave to sin (vv.2-3, 6-7, 11-12, 14, 17-18). The believer has also been raise from the dead…so [he] may walk in newness of life, which means that he is a new creature able to serve God instead of sin (vv. 4-5, 8-10, 13, 17-18). The passage is speaking of regeneration or Spirit baptism, not water baptism. Water baptism could not be said to have resulted in believers being freed from sin and enabled to serve God.

Issues to Consider Prior to Participating in Water Baptism

Individuals who have repented of their sin and believed the gospel should participate in water baptism (Acts 8:12; 16:14-15; ). Faith in the gospel precedes water baptism (Mark 16:16; Acts 16:31-33; 18:8; 19:4-5; 1 Cor. 1:14-17).

The person should be a disciple of Christ prior to baptism (Matt. 28:18-20). Scripture calls individuals who have repented of their sin and believed the gospel to be baptized in water as a visible testimony to the inward spiritual transformation which has already been performed by the Holy Spirit at the moment of repentance and faith. It pictures the spiritual death and rebirth that has taken place through Spirit baptism (Rom. 6:1-4; Col. 2:9-14). Water baptism is a public declaration of faith in Christ (Matt. 28:18-20). It is not integral for salvation (1 Cor. 1:14-17, 21; Eph. 2:8-9). It is a picture of a spiritual reality.

Baptism should be participated in by professing believers and done by immersion. The Greek word translated baptism means, “to dip, plunge, immerse.” Therefore, since the word has this sense it should administered in such a way. Jesus was baptized in the Jordan and He is said to, “come up out of the water” (Mark 1:10). Therefore, baptism should be done by immersion and participated in by believers.

The Human and Supernatural Nature of Scripture

May 2, 2009 / Christopher Terry / Leave a comment

It is interesting to think about the inherent nature of Scripture. In this post I am going to focus primarily on the N.T. epistles. Paul the apostle to the Gentiles was genuinely concerned for the spiritual well-being of the believers to whom he wrote. As he wrote a letter he shared genuine concern and theological instruction to equip the believers with the truth necessary to live properly. The epistles were occasional letters. They were written for a specific reason and there is a flow of logic traced throughout the letters.

As a result of this occasional nature of the letters there are some today who deny a traditional definition of inerrancy. There are others who deny a traditional definition of inspiration. The truth is that these denials are unnecessary. I am comfortable with accepting both of these definitions while having a proper understanding of the nature of Scripture.

Here is an example of this:

Paul writes to Timothy (yes, I accept Pauline authorship of the Pastorals with the employment of an amanuensis) to encourage him in his role as an apostolic representative. He gives Timothy instruction that is extremely useful for the occasion. In the process of writing, the Holy Spirit is working through Paul (as he speaks through an amanuensis) to communicate truths that God deems necessary. Throughout the whole process the Spirit does not override the personal, occasional nature of the letter. Still, there is a divine nature to this very “human” correspondence. This is why (for me) there is no problem with Paul (or others) including personal notes in the letter (2 Tim. 4:9-22).

It is quite possible that there are misunderstandings involved on both sides of this argument. I have found that there are some who (supposedly) hold a traditional view of inerrancy and inspiration who believe that God audibly dictated the words to record. This is accurate in only a very few cases (such as some of Jesus’ words to John in Revelation). I do not think that it is legitimate to flop to the other side of the spectrum and deny a divine nature to the Scriptures. It is attested by the writings themselves.

The human authors wrote occasional letters in which God was involved, superintending the whole process without overriding the personal, human, and occasional nature of the writings. The are human and supernatural in nature.

Chapter Titles for the New Testament

April 30, 2009April 30, 2009 / Christopher Terry / Leave a comment

Matthew

1 – Abrahamic genealogy and Messianic birth foretold

2 – Wise men see Jesus, a stop in Egypt, and a move to Nazareth

3 – John the Baptist and Jesus’ baptism

4 – Jesus’ temptation and His ministry in Galilee

5 – Sermon on the Mount: a new way to live

6 – Sermon on the Mount: model prayer, secret fasting, and seeking heavenly things

7 – Sermon on the Mount: Hypocritical judgment, persistent prayer, and acting on Jesus’ words

8 – Jesus heals, casts out demons in Capernaum and then is asked to leave

9 – Jesus has authority to forgive sins, calls Matthew, heals two blind men, and tells His disciples to ask the Father for more help

10 – Jesus sends out the 12 to the Jews alone

11 – Jesus confirms His Messianic nature to John the Baptist and states that He reveals the Father

12 – Jesus discusses proper Sabbath observation and blasphemy against the Holy Spirit

13- Jesus teaches in parables and discusses the kingdom

14 – John the Baptist killed, Jesus feeds 5,000 people, and walks on water

15 – Jesus rebukes Jewish tradition and feeds 4,000 people

16 – Jesus warns His disciples about the teaching of the Jewish leaders, Peter confesses Jesus’ Messianic nature, and Jesus foretells the cross

17 – Jesus transfigures and foretells the cross

18 – Who is the greatest in the kingdom discussion, confronting sin, and forgiveness

19 – The topic of divorce and reward for sacrificial Christian living

20 – The parable of the vineyard workers, and Jesus talks about His death

21 – The Triumphal Entry, cleansing the temple, and parables about the national rejection of Christ

22 – Wedding banquet parable, the 2 great commands, and Jesus asks questions about the Messiah

23 – Jesus rebukes the hypocrisy of the religious leaders

24 – The destruction of the temple and the coming 70^th Week

25 – Parables about the Second Coming and evaluation of one’s works

26 – The Lord’s Supper, and Jesus is betrayed

27 – Jesus stands trial before Pilate, then crucified and buried

28 – Jesus resurrects and gives the Great Commission

Mark

1 – The baptism of Jesus, His temptation, the call of four disciples, and His preaching ministry begins

2 – Jesus heals a paralytic, calls Matthew, and states that He is Lord of the Sabbath

3 – Jesus heals on the Sabbath, appoints the 12, accused of being possessed, and His family attempts to restrain Him

4 – Jesus gives the parables of the sower, seed, and mustard seed

5 – In the country of the Gerasenes, Jesus drives out legion, is then asked to leave, and raises Jairus’ daughter to life

6 – Jesus in Nazareth, the sending out of the 12, John the Baptist killed, the feeding of the 5,000, walking on water, and arrival at Gennesaret

7 – Jesus rebukes the traditions of the Pharisees, declares all foods clean, and heals in Tyre and Decapolis

8 – Jesus feeds 4,000, heals a blind man in Bethsaida, and Peter confesses Jesus as the Messiah in Caesarea Philippi

9 – Jesus transfigures, travels through Galilee and Capernaum foretelling His death and resurrection

10 – Jesus teaching in Judea beyond the Jordan, blessing children, the rich young ruler, and heading to Jerusalem

11 – The Triumphal Entry and cleansing of the temple

12 – The parable of the vine-growers and Jesus debating the religious leaders

13 – Jesus speaks about the tribulation and His return

14 – The plot to kill Jesus, celebration of Passover, and Jesus on trial before the Sanhedrin

15 – Jesus before Pilate, crucified, and buried

16 – Jesus resurrects

Luke

1 – The birth of John the Baptist and Christ’s birth foretold

2 – Jesus born in Bethlehem, presented at the temple, and a twelve year old Jesus in the temple

3 – John the Baptist preaches, baptizes Jesus, and the genealogy of Christ

4 – Jesus tempted and begins His ministry in Galilee

5 – Jesus calls the first disciples and displays His authority

6 – Jesus chooses the 12 and shares the beatitudes

7 – Jesus heals in Capernaum and confirms His Messianic nature to John’s disciples

8 – Jesus preaching and healing: the Gerasene demoniac and Jairus’ daughter

9 – The 12 sent out to minister, feeding the 5,000, and the transfiguration

10 – Jesus sends out the 70 and the good Samaritan parable

11 – Jesus teaches the disciples how to pray and disputes with Pharisees and lawyers

12 – Jesus instructs the crowd to fear God alone and Jesus’ presence divides men

13 – Jesus heals on the Sabbath, shares kingdom parables, and continues toward Jerusalem

14 – Jesus heals on the Sabbath in a Pharisee’s house, shares the parables of the guests and of the dinner

15 – Jesus shares the parables of the lost sheep, lost coin, and the prodigal son

16 – Jesus uses parables to teach love for God, rather than money

17 – Jesus instructs the disciples, cleanses 10 lepers, and foretells the Second Coming

18 – Teaching on prayer, rebuke of self-righteousness, and healing Bartimaeus on the way to Jericho

19 – Zaccheus saved in Jericho, the delay of the kingdom, the Triumphal Entry, and cleansing the temple

20 – Jesus questioned by the religious leaders and warns of the hypocrisy

21 – Jesus speaks of the tribulation and His return

22 – The Lord’s Supper and the trial before the Sanhedrin

23 – Jesus before Pilate, then Herod, and then crucified

24 – Jesus resurrects and ascends

John

1 – The incarnation and beginning public ministry of Christ

2 – The miracle at Cana and the cleansing of the temple

3 – Being born again and John’s description of Christ

4 – Jesus in Galilee and Samaria

5 – Jesus heals at the pool of Bethesda in Jerusalem on the Sabbath, Jesus equates Himself with the Father, and the witnesses to Jesus’ identity

6 – Jesus feeds 5,000, walks on water, preaching in Capernaum, and Peter’s confession

7 – Jesus teaching during the Feast of Booths and people are divided over Jesus

8 – The woman caught in adultery and Jesus asserts His deity

9 – Jesus heals a man born blind and asserts His deity

10 – The parable of the good shepherd and Jesus asserts His deity during the Feast of Dedication in Jerusalem

11 – The resurrection of Lazarus and the leaders plot to kill Jesus

12 – Jesus travels to Bethany where Lazarus is, the Triumphal Entry, and Jesus foretells His death

13 – Jesus washes the feet of the disciples and predicts His betrayal

14 – Jesus speaks of going to the Father’s house to prepare a place, and the coming of the Spirit

15 – Jesus is the true vine, the relationship of the disciples to each other and the world

16 – Jesus warns of coming persecution, the Holy Spirit, and His death

17 – Jesus prays for His disciples

18 – Jesus betrayed, on trial before Annas and Caiaphas, Peter denies Jesus, and Jesus before Pilate

19 – Jesus sentenced, crucified, and buried

20 – Jesus resurrects, appears to His disciples, and John shares why he wrote the account

21 – Jesus at the Sea of Galilee and His talk with Peter

Acts

1 – Jesus’ ascension and the choosing of Matthias

2 – The day of Pentecost, Peter’s sermon, and the early church

3 – Peter heals a lame beggar and preaches another sermon

4 – Peter and John arrested, released, and the fellowship of the church

5 – Ananias and Sapphira, the apostles arrested and freed, the counsel of Gamaliel

6 – The 7 chosen to serve

7 – Stephen’s sermon and death

8 – Saul’s persecution of the church, Philip in Samaria, and the Ethiopian eunuch

9 – Saul saved and Peter healing

10 – Cornelius and other Gentiles saved

11 – Peter shares of Gentile salvation in Jerusalem and the church at Antioch

12 – Peter arrested and delivered, the death of Herod

13 – Paul and Barnabas sent on a mission trip

14 – Paul and Barnabas’ gospel accepted and opposed

15 – The council at Jerusalem and the second missionary journey

16 – Paul’s Macedonian vision and Paul and Silas imprisoned

17 – Paul traveling and preaching in Macedonia

18 – Paul at Corinth and then a third missionary journey

19 – Paul at Ephesus

20 – Paul in Macedonia and Greece

21 – Paul travels to Jerusalem and is arrested in the temple

22 – Paul makes his defense before the Jews

23 – Paul makes his defense before the Sanhedrin, a plot to kill Paul, and transport to Caesarea

24 – Paul makes his defense before Felix

25 – Paul makes his defense before Festus

26 – Paul makes his defense before Agrippa

27 – Paul sent to Rome but shipwrecked on the way

28 – Safe at Malta, arriving in Rome, and preaching for two years under house-arrest

Romans

1 – Paul’s desire to preach the gospel and the consequences of unbelief

2 – God is impartial in His judgment

3 – All humanity is guilty before God and the solution of justification by faith

4 – Justification by faith was established even during the time of Abraham

5 – The results of justification by faith

6 – Believers are to no longer be controlled by sin, but by God

7 – Believers are dead to sin and united with Christ, the conflict of sin and the Spirit

8 – Victory through Christ

9 – God’s present plan for Israel

10 – Faith in the gospel brings salvation

11 – God’s future restoration of Israel

12 – The expected conduct resulting from salvation

13 – God’s appointed servant, the government

14 – Listening to your own conscience in regard to debatable matters

15 – Curtailing personal liberty for the good of others

16 – Paul’s greetings

1 Corinthians

1 – Paul calls for unity and humility

2 – Paul relying on the Holy Spirit in preaching

3 – Teachers need to be careful what they teach

4 – How a teacher should be recognized

5 – Immorality needs to be addressed

6 – Lawsuits and sexual immorality

7 – Teaching on marriage

8 – Curtailing liberty

9 – Paul’s example of curtailing liberty

10 – Learning from Israel’s mistakes

11 – Order in the church

12 – Spiritual gifts

13 – Others-focused love characterizing the use of spiritual gifts

14 – The proper use of spiritual gifts in the church

15 – The resurrection of Christ and the subsequent resurrection of dead believers

16 – Instructions on the offering for the poor and greetings

2 Corinthians

1 – Paul defends himself

2 – Paul calls the church to end their discipline of the repentant individual

3 – Servants of a new covenant

4 – Paul’s ministry experience

5 – Walking by faith and being a new spiritual creation

6 – Live differently

7 – Paul speaks of his motivations in writing the letter of sorrow

8 – Give the offering that you promised

9 – God blesses those who are involved in such sacrificial giving

10 – Paul’s ministry

11 – Paul defends his apostolic ministry

12 – Paul’s vision and thorn in the flesh

13 – Make sure you are elect

Galatians

1 – Accepting a false gospel and Paul’s testimony

2 – Paul’s ministry to the Gentiles and justification through faith

3 – The Law brings condemnation, faith in Christ brings justification

4 – Set free through faith in Christ, the promise comes through faith in Christ

5 – Living by the enablement of the Spirit

6 – Living properly within the church until the end

Ephesians

1 – The blessings of salvation through Christ

2 – Salvation by God’s grace through faith in Christ

3 – Paul’s ministry to the Gentiles

4 – Spirit established unity and Spirit-led living

5 – Godly living and godly marital relationships

6 – Godly relationships and spiritual warfare

Philippians

1 – A prayer for spiritual growth and spiritual unity

2 – Exhortation to spiritual unity and godly living

3 – Paul’s example of pursuing Christ and his call for others to do the same

4 – Following Paul’s example and a commendation of godly sacrifice

Colossians

1 – The spiritual growth of the Colossians and the glorious Christ

2 – Standing firm in Christ and not being misled

3 – Proper heavenly-focused Christian living and godly relationships

4 – Prayer for evangelism and the necessity of godly living

1 Thessalonians

1 – Thankfulness for the spiritual health of the Thessalonians

2 – Paul’s ministry

3 – Timothy sent to encourage their faith

4 – Sexual purity, godly living, and the resurrection of dead Christians

5 – The day of the Lord and proper Christian living

2 Thessalonians

1 – Thankfulness for the faith of the Thessalonians

2 – The events that must occur before and during the day of the Lord

3 – Encouragement to faithfulness

1 Timothy

1 – Timothy reminded of pure doctrine and godly living

2 – Prayerful living and women being submissive

3 – Qualifications for elders and deacons

4 – False teaching and the teaching of a good servant

5 – Conduct toward groups in the church, caring for widows, and dealing with elders

6 – Instruction for Timothy to remain faithful to the truth

2 Timothy

1 – Encouragement to stick to the truth

2 – Staying focused in ministry and gently correcting those who are deceived

3 – The difficult times coming and continuing in the faith

4 – Preaching the word and some personal notes

Titus

1 – Qualifications for elders and the danger of false teaching

2 – The expectations of different people groups in the church as a result of salvation

3 – Humble godly living being involved in good works

Philemon

1 – Paul encourages Philemon to graciously receive Onesimus

Hebrews

1 – The Father’s revelation of Christ and His superiority to angels

2 – Holding firm to Christ and the purpose of His incarnation

3 – Christ superior to Moses and holding firm to faith

4 – Faith is required to enter God’s rest, keep relying on Jesus

5 – Christ the superior high priest who provides redemption

6 – The danger of unbelief and the sure promise of God

7 – Christ a priest forever, the initiator of a new and better covenant

8 – Christ having a superior ministry and the fulfilled old covenant

9 – The superiority of the new covenant through Christ

10 -The superiority of Christ’s sacrifice and the consequences of unbelief

11 – The life of faith approved by God

12 – Following Christ’s example, persevering in the faith, and the superiority of the new covenant

13 – Christ’s sufficiency, clinging to the Christ, and godly living

James

1 – The result of persevering in trials and the truly godly life seen in obedience

2 – True faith is evidenced in obedience

3 – Guarding your speech and humble heavenly wisdom

4 – Humble yourself before God and resist Satan

5 – The sin of the rich will be judged, endure till the Lord comes, and prayer is the solution to many problems

1 Peter

1 – Live faithfully, in spite of persecution, until Christ returns

2 – Live godly lives as a result of salvation through Christ, submit to authority, and entrust yourself to God in the midst of persecution

3 – Godly relationships and suffering for doing what is right

4 – Live in obedience to God in spite of persecution entrusting yourself to God

5 – Elders encouraged to biblical leadership, believers called to trust God in their trials

2 Peter

1 – Living worthy of God’s calling through Christ, and the divine nature of the N.T. revelation

2 – The presence of false teachers, their coming judgment, and the destiny of those who follow them

3 – Mockers are coming, grow in your faith and knowledge of God’s Word so that you may not be misled by the mockers

1 John

1 – John reveals what he knows about Christ, walk in obedience, confess your sins to Him to receive forgiveness and cleansing

2 – The person who knows Christ lives in obedience, there are false teachers present, false believers deny Christ, if these believers maintain their trust in the gospel they will have no need to be ashamed at Christ’s coming

3 – A believer’s life is characterized by obedience, the world hates believers, believers should cling to Christ and love other believers

4 – Determine whether teachers are from God, believers will listen to teachers from God, believers are to love other believers, this is one of the visible means to determine if a person is a believer

5 – Faith in Christ brings victory over the world and eternal life, prayer according to God’s will, situations in which to pray for a believer in sin and times not to do so, a relationship with God through Christ

2 John

1 – Stick to the truth as it was handed down so that you won’t be deceived by false teachers

3 John

1 – Gaius is living in a way that glorifies God, believers should help to support those involved in vocational ministry, the wickedness of Diotrephes, and living properly

Jude

1 – The believers are to contend for the truth of Christianity, false teachers will be judged by God, the apostles warned that false teachers would come, the believers are to be grounded in the truth of Christianity awaiting Christ’s return

Revelation

1 – The revelation of the glorified Christ

2 – The exhortation of Christ to four churches in Asia to overcome

3 – The exhortation of Christ to the remaining three churches in Asia to overcome

4 – Heavenly worship of God as Creator

5 – Heavenly worship of Lamb as Redeemer

6 – The first six Seal Judgments

7 – 144,000 Jewish witnesses and an innumerable amount of redeemed Gentiles

8 – The seventh Seal Judgment and the first four Trumpet Judgments

9 – The fifth and sixth Trumpet Judgments

10 – The angel and the little book

11 – Two witnesses and the seventh Trumpet Judgment

12 – The heavenly scene of the woman, red dragon, and the male child

13 – The beasts from the sea and the earth

14 – The Lamb on Mount Zion and the future scene of judgment

15 – A heavenly scene

16 – The seven Bowl Judgments

17 – The judgment of religious Babylon

18 – The judgment of economic Babylon

19 – The return of Christ to conquer those opposed to Him

20 – Satan bound, released, and the great white throne judgment

21 – The new heaven, new earth, and new Jerusalem

22 – The future with Christ and some final warnings

The Role of the Holy Spirit in biblical interpretation

March 14, 2009March 14, 2009 / Christopher Terry / Leave a comment

What do you think the role of the Holy Spirit is in interpretation?

The Holy Spirit has revealed God’s wisdom which was previously unknown. In particular the Spirit has revealed the glorious things that God has provided for believers through Christ (1 Cor. 2:10, 12). This wisdom, which was previously hidden, is now recorded in the N.T. Scriptures. These things were “spoken” (now recorded) with the Spirit’s guidance (2:13). As a result of Scripture coming from the Holy Spirit unsaved people do not accept it (2:14).

Here are the things that Scripture teaches that the Holy Spirit does for the believer in the process of biblical interpretation:

The Spirit enables believers to accept the teaching of God’s Word (1 Cor. 2:12, 15-16).

The indwelling Holy Spirit desires the Word of God and gives believers the ability to accept the teaching of Scripture into his life. This reception of Scripture is only made possible through the supernatural influence of the indwelling Spirit. An unregenerate person rejects Scripture because he does not have the desire to accept it apart from the indwelling Holy Spirit (2:14). The believer accepts God’s Word as authoritative in his life as a result of the Spirit’s presence in his life.

One thing bears mentioning. Paul states that he is able to share this spiritual wisdom with the spiritually mature (2:6; 3:1). Therefore, as a believer matures spiritually the influence of the Spirit becomes greater in his life. This would result in the believer more readily accepting God’s Word in his life. Spiritual immaturity causes believer to be slow to accept God’s Word.

The Spirit enables believers to recognize Scripture as truth (1 Jn. 2:20, 27).

John tells the recipients of his letter that they as believers have an “anointing” from God (2:20a). Believers have received the indwelling Holy Spirit. John’s audience had already been taught biblical truth, to which they were to adhere (2:20b-24). John states that false teachers were attempting to lead them astray from the biblical teaching that they had received and believed (2:22-23, 26). John tells them to adhere to the biblical teaching that they had already received and believed (2:24). He also tells them that the Holy Spirit (the “anointing” from God) will enable them to recognize the difference between the truth of Scripture and the lie of false teaching (2:27). The Holy Spirit will enable believers to recognize Scripture as true.

One thing that bears mentioning. The believers had already been discipled to an extent. They had received, not just the gospel but, further biblical teaching. This further biblical teaching was to help them progress in spiritual maturity. Application for today would be that believers need to increase in their knowledge of Scripture so that the Spirit will be able to help them to more clearly recognize truth, error, and the difference between the two.

The Spirit enables believers to apply the teaching of Scripture to their lives (1 Cor. 2:12-16).

This aspect of the Holy Spirit’s involvement results first from careful exegesis of the biblical text. As a believer carefully exegetes a biblical text and discovers the author’s intent, the Holy Spirit then works supernaturally to enable the believer to respond to the biblical teaching. The Spirit acts upon the believer to enable him to apply the teaching of the biblical text to his life, if appropriate. This role of the Spirit in biblical interpretation grows out of the Spirit’s role in accepting Scripture.

Before a believer can apply the teaching of Scripture to his life he must first accept the teaching of Scripture as God’s Word. Before a believer can apply the teaching of Scripture to his life he must practice careful exegesis to discover the author’s intent.

The role of the Holy Spirit in the process of biblical interpretation was challenging. In working through the biblical text it was difficult not to affix the traditional view of illumination to the biblical text in view. The result of that would have been eisegesis, instead of exegesis. In the study I found the following three aspects to the role of the Holy Spirit in biblical interpretation:

1. 1. The Spirit enables believers to accept the teaching of Scripture as God’s Word.
  2. The Spirit enables believers to recognize the teaching of Scripture as truth.
  3. The Spirit enables believers to apply the teaching of Scripture to their lives (when appropriate).

The argument/structure of Acts

March 6, 2009March 7, 2009 / Christopher Terry / Leave a comment

The Argument/Structure of Acts

The book of Acts is filled with important developments in theology and ecclesiology. The letter begins with the ascension of Christ to the right hand of the Father (1:9-10). The letter ends with the apostle Paul ministering under house-arrest in Rome (28:30-31). The letter encompasses three decades of church history.¹

There have been many different theories in regard to the main focus of the letter. In looking at the book as a whole and the progression of its events there seem to be various themes. The birth of the Church occurs on the day of Pentecost with the coming of the Holy Spirit (2:1-47). After this monumental event the author of the letter relates the birth, growth, development, and expansion of the Church. Here is the structure of Luke’s letter to Theophilus as I see it.²

1. 1. Christ’s ascension and the disciples’ gathered waiting for the Holy Spirit (1:1-26)
  2. The birth and development of the Church in Jerusalem (2:1-8:3)
  3. The gospel spreads outside of Jerusalem to Galilee and Samaria (8:4-9:31)
  4. The first Gentile Christians and Peter’s role (9:32-12:25)
  5. Paul sent to the Gentiles (13:1-19:20)
  6. Paul headed to Rome (19:21-28:14a)
  7. Paul in Rome (28:14b-31)

Luke’s letter appears to be a work composed for the purpose of relating the events of the birth, growth, development, and expansion of the Church. It is obviously the result of the Holy Spirit’s work, yet it does seem be primarily a historical work. The author reports the events.

1Carson, D.A. and Douglas J. Moo, An Introduction to the New Testament, 2^nd ed. (Grand Rapids: Zondervan, 1992), p. 285.

2This outline has been contrasted with Carson and Moo’s writing in the previously sited work. Therefore I am it is loosely based on their findings, yet modified at points.

Walking in the Way of Christ

by Christopher J. Terry

Holy Spirit

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