1. All cultures in and of themselves are salvifically hopeless.
2. There are people who place the fullness of their identity in their culture
3. Therefore, those people who place the fullness of their identity in their culture are salvifically hopeless.
Because a culture can completely change from what it began as, it can therefore not be timeless (given enough time, change in a culture is inevitable). If something is removed from that culture, or added to it, it is a different culture altogether, much like the Ship of Theseus. Winfried Corduan writes,
By the term diffusion, I mean the distribution of cultural items apart from people changing their place of residence, e.g., by trade or imitation… On a more serious side, we see the global spread of cell phones. An even more significant example is the adoption of European business culture all over the world, which has included standard forms of dress, acceptance of common standards of measure, a protocol regulating standards of courtesy, sharing ‘business cards,’ deference to authority, and the manner in which negotiations are carried out, as well as some tacit agreements on what is and what is not legitimate business practice.[1]
Here we see obvious cases where things are added and removed from cultures. Because any specific culture has additions and subtractions to that culture, such a culture cannot therefore by nature be timeless. Not only this, but the culture had a specific time of birth, which also renders it to be finite. Because a specific culture is bound by time, this means that a specific culture cannot be the thing that one places his hope in. If we place our hope in something that has a life expectancy, then our hope will die with it.
1. If people place their hope in something that has a life expectancy, then their hope will die with it.
2. There are people who place their hope in their culture (which has a life expectancy).
3. Therefore, their hope will die with their culture.
This does not mean that culture is meaningless. Saint John the Apostle writes in the Revelation, “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’”[2] So John recognized all tribes and nations and peoples and languages, who were in heaven. In other words, there must be an element of such things that are interwoven in the fabric of our being, but this is still not our identity…
Identity that is truly significant can only be found in He who is eternal, that is, Christ. Notice the above Bible passage says that every tribe, tongue, nation, and language, which means, “You are all one in Christ Jesus.”[3]
1. Identity in Christ is where one finds true hope.
2. Some people do not have their identity in Christ, but only identify in their heritage and culture.
3. Therefore, some people are without true hope.
One finds true hope in Christ alone because He alone as God is timeless. Identity that cannot be taken away from a person can only be found in something that is not invented by man.
1. If my identity is in Christ alone, then I will live forever.
2. My identity is in Christ alone.
3. Therefore, I will live forever.
This is the reason why John witnessed all these people before the Throne of God. Because they (we) all have their (our) identity in Christ alone. True identity is in Christ first and in Christ alone. One’s value and significance as a human being does not come from where he came from, as in where he was born, but one’s value comes from Jesus, who created him.[4] One’s significance comes from the idea that he was created out of love by God.
Where does true identity lie with people? It seems that if anyone (even mistakenly) exaggerates the value of his traditions, then he comes to have a false hope. What I mean by that is if our identity lies in ultimately hopeless temporal objects, whether those objects are concrete or abstract, then our identity is meaningless. If our identity is meaningless, then we have no hope. If we place our hope in anything temporal, then we have no hope.
If our identity is the source of our hope and we identify in ultimately hopeless temporal objects (which is what a culture is because it so haphazardly changes through time), then our identity is misplaced. One has a misplaced hope because he has a misplaced identity. Similarly, if our identity is the source of our hope and we identify in Christ, the Son of God, being children of God ourselves, then we have infinite hope.
Tribal people, for example, who sometimes place their hope in their heritage have misplaced hope because they have a misplaced identity, which is tribal, first and foremost. Everyone likes the idea of living in the best of all worlds. We want our cake and eat it too. Similarly, many tribal people want to be native before they are Christian. If one were to ask several tribal members who they are, many would first answer with whatever tribe they are, and then after much prodding, they might think to say that they are Christian. This is one of the major problems, that people do not identify as a Christian first.
To give an analogy of what this looks like, the gym that I used to go to has a large poster with an Indian sitting by a fire dressed in primitive garb smoking a pipe with tobacco. It reads in big bold letters, “Tobacco: Use It In A Sacred Way.”
Identity crises across the board are often so strong that we find these traditions where people have difficulty distancing themselves from things that are not only harmful, but are also simply unreasonable. Some other unreasonable and harmful traditional practices include, but are not limited to: female genital mutilation, child brides, untouchability, scarification, honor killings, marriage by abduction, polygamy, the old practice of foot binding, son preference, and some might even argue that things like bull riding and running with the bulls are unreasonable and potentially harmful traditional practices as well. This all goes to show how much stock some people place in traditional practices as being a part of one's identity.
Introspection Enables us to Help Others
I think the following question is helpful to ask oneself: “How would I describe my identity, first and foremost?” How did you answer it? This question seeks to answer the question of whether the person answering sees him or herself as a Christian, first, rather than an Indian, Asian, Viking, American, etc. first. The argument here is that every person should see himself as a Christian first, because this is the foremost identity in the Bible according to Galatians 3:28.
It also serves to answer the question to see if one is colorblind, so to speak. If a person answers the question with “Black,” “White,” “Chinese,” “Tribal member,” “Viking,” or “Indian” then it seems that his view of himself is relatively small in regard to eternity.
This is why the rate of suicide in the state of Montana, for instance, where there are seven Indian Reservations, is so shockingly high, and this reason is, I believe, because there is a lack of true hope. Many tribal people are putting their hope in such a people group (with their traditions and rituals) that for whatever reason, has largely been displaced. With this in mind, the displacement of the people group seems to cause an identity crisis because, naturally speaking, people want the best of all worlds. For instance, in the early days, the natives traded with the white man and by doing so, left a lot of primitive (and harmful) ways behind. Then, the tribal people had access to things made of iron like guns, hatchets, knives and such. So, the people who want to have "native pride" also want the best of what the modern world has to offer. But the problem is, much of this pride comes from that which is primitive, namely, the culture. Many things are based on the past, but people naturally see the great benefits of modern technology and medicine. It is thus a cultural struggle concerning identity, perhaps at least partially, through a springboard of diffusion, as Corduan mentions above. This seems to have influence on the way information is processed.
Post-Modernism
This leads us to discuss the idea that post-modernism is not true. If time were told by the temperature rather than the clock, some people feel hot earlier in the day than would others, and therefore this might amount to different times when someone chooses to do something. Also mentioned above, tribal people, like many, appreciate the best of all worlds, so they pick and choose what is most beneficial to them and discard the rest. I find this to be something across the board, so to speak. As with others in the world, many tribal people are considerably post-modern in their thinking.
Post-modernism is, in a nutshell, the idea that everyone has their own truth. But this is problematic in several ways. For starters, it is not possible to live as if everyone has their own truth. Think about being pulled over for speeding, for instance. Can both you and the police officer be correct about your speed if there were two different numbers? Second, if everyone has their own truth, then nothing is true. On the contrary, “What is true for one person and culture is true for all people and cultures.”[5] If it is wrong to murder babies in the womb for one person, then it is wrong to murder babies in the womb for all people. A better example of this would be, if there is only one God for one person, then there is only one God for all people. Similarly, it is either true or false that Jesus rose from the dead. It cannot be both. This would violate the Law of non-contradiction. Something cannot be both true and false at the same time and in the same sense. It cannot be true that Jesus rose from the dead for one person and false for another. The Resurrection event is either true or false (The Law of excluded middle).
A Principle of Hermeneutics Most Important for Spiritual Growth
Hermeneutics is the scientific process of interpreting text, and in such a process, there are several steps one must take. One that really stands out, especially for beginners, is that Context is King. When one reads the Bible, he could just about make it say whatever he wanted. For instance, the Bible says, “there is no God.”[6] This extreme example is to show how easy it is to take a text out of context. In context, the Bible says, “The fool says in his heart, there is no God.”[7]
Another example is Philippians 4:13, which is frequently translated, “I can do all things through him who strengthens me.”[8] Now, in context, this is not what this verse means. For instance, can a person fly like Superman through Him who strengthens? That is another extreme example, but it definitely points out that there are things that one cannot do through Him who strengthens. So therefore, this clearly must mean something else. What it is pointing to can be found in its broader context… “Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me.”[9] The last sentence would be better understood (and translated) if it said, “I can do all these things through Him who strengthens me.” In other words, Paul is telling the Philippians how he is able to do what he just mentioned, namely that he knows the secret to being content, how he knows what it is like to live low and high, and whatever circumstance he finds himself in, whether living in plenty or in need, he can do all of these things because of Christ who strengthens him.
This is much different than to say that for instance, if a 100 pound teenager would recite this verse and rip a large city phone book in half. This would be clearly out of context, because Paul is not ripping phonebooks, and the verse ripped out of its context on its own is not saying what many people, even Christians claim that the verse is saying. So, context is king. In biblical understanding, one must see the context in order to know what is being referred to, and what the author is talking about.
Another abused and misused verse is Jeremiah 29:11 which says, “For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.”[10] Many people try to say that this is talking about them, but in context, this is talking about the Israelites, God’s chosen people. Prosperity theologians, people who believe that the Bible teaches that God wants people to have extreme earthly wealth and often manipulate their audiences in order to make them give to their organization even more, are frequenters of taking the Bible out of context, and this verse is a popular verse that they misuse. As mentioned, this verse in context is talking about the chosen people of Israel, and not only that, but it is speaking of a specific time in history when the Israelites were being disobedient to God and God was telling them how things could be if they changed their evil ways.
On another side, if one applied this sentence to one’s personal salvation and eternal dwelling, it could seem that this verse might definitely make sense for such things, but again, we find ourselves having issues of context. The fact is that a 20th century Christian is not in the context of a book written 700 years before Christ came to earth.
If one feels like he has made this his life verse and needs to some how justify it still being his life verse, I think there is a way he can do that. For instance, the verse begins, “I know the plans that I have for you” says the Lord. I think that one can definitely attribute this clause to oneself, because God, in His infinite wisdom, foreknowledge, and power, knows what plans He has for every human being, and there is indeed comfort in such. So God knows the plans that he has for each and every person not only because He loves each and every person, but also because He alone has the power and wisdom and knowledge to know what those special plans are. But the life verse of Jeremiah 29:11 must stop at this clause. But think how wonderful it is to know that God knows the plans that He has for you. There is something indeed very special to such a thing.
Another excellent example of verses taken out of context is found in the Gospel of Matthew chapter seven, verse one. “Judge not, that you be not judged.”[11] This likely may be the world’s most popular Bible verse. Some people seem to think that this title likely goes to John 3:16, which would be nice if that were the case, but unfortunately, the way the world systems are, people are more concerned about not being offended rather than being saved from their sins. So, this is what those who have not read the Bible say to other people, because they know that the Bible says such a thing. But this is just about as bad as the first verse mentioned, that the Bible says there is no God.
What is interesting about this verse is that Jesus is telling people how to judge. See the full context:
Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.
“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.[12]
So, Jesus tells His audience in this context how to judge. He says that one must first take the log out of his own eye so that he will see (be able to judge) the speck in his brother’s eye and take it out for him. Finally, Jesus says, “Do not give what is holy to the dogs or throw pearls before swine.” These are judgments. Not only does Jesus tell us how to judge other people, but He also tells us to make these judgments. “Do not give what is holy to the dogs” is a judgment. Elsewhere, Jesus says, “Do not judge by mere appearances, but make a right judgment.”[13] This is called cross referencing. One can look at other places in the Bible within their contexts, and check his understanding of the text in context. In other words, one can check his idea of the context with the context of another Bible passage that is saying the same thing. The Word of God will never contradict itself. Therefore, understanding context is deeply important.
Guidance in Relationships
Love one another. Speaking of passages in context, let’s look at the Great Commandment that Jesus gives to the world:
But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. ‘Teacher, which is the great commandment in the Law?’ And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.’[14]
So, Jesus says that there are two Great Commandments, and that these two Commandments are all-encompassing of all laws that came before such. What is interesting about the Great Commandments are that Jesus is in a sense restating (possibly revising) the Ten Commandments (but really, the 613 commandments in the Old Testament), and He had the authority to do so because Jesus is God.
In any event, what is going on in this passage is that Jesus is telling people how to interrelate with other church members, and all people in general. The two commandments do not have something that we should focus on more than the other. The commandments go together; Love God, love our fellow human beings. By loving God, we are loving His creation, including Human beings, and by loving human beings, we are being obedient to God and therefore loving Him. Often times, some people place emphasis on one or the other as if there is some great false dilemma, but Paul writes about this issue in 1 Corinthians 10:23-11:1. Paul offers a better solution than the false dilemma of focusing on one of the great commandments more than the other. He offers a third horn to the bull, so to speak. In 1 Corinthians 10:24 and 1 Corinthians 10:31-11:1 we find the combination to cracking this safe. Verse 24 says, “Let no one seek his own good, but the good of his neighbor.” And in verses 31 to verse 1, “So, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved. Be imitators of me, as I am of Christ.”[15] This combination says that we should do both. That we should seek the good of our neighbor, because in the long run, they need to know Jesus. The goals are to be helpful and to build up. We know this because Paul says in verse 23 that not all things are helpful nor do all things build one another up, so we need to be careful in how we appear to others as ambassadors for the kingdom of God. If someone says something to us, we should not assume that they are thinking the worst. When we say something to someone, the goal is to be helpful and to build up. Sometimes we think we are building up, but in fact we are tearing down. This is why we must be quick to listen slow to speak and be slow to become angry. And no matter what we find ourselves doing, “Do all to the glory of God.”
Paul says, “I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.” Paul is saying here that he tries to please everyone. This is backwards thinking compared to what the world thinks. Paul is saying in a sense that one should walk on eggshells if that is what it takes for someone to come to a knowledge of the Lord Jesus. In other words, a Christian should be concerned about offending people. The gospel is offensive because it tells people that they are sinners, but WE don’t have to be. There is an infinite difference!
In speaking of building one another up, I think another excellent passage that we should look at is found in Galatians chapter six. It reads, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.”[16] This is another verse that we should think about when interrelating with our brothers and sisters in Christ for several reasons. One reason is because it tells us to do good to everyone. Second, this verse says that there is a special emphasis on how we should treat our brothers and sisters in Christ, and I think that one of those reasons is not only the obvious of being good to people, but also that when people look into the windows of the church building (that is, at Christians) and they see love and respect and care for one another, after wandering aimlessly throughout the world seeking solace and rest for their souls, they will want to become a part of the family of God.
We discussed identity earlier, but this is one of the major things that needs to take place in the body of Christ in order that people who are looking in can see that the body of Christ is a place of peace, and that they can be a part of such. In a world of disorder and chaos, who would not want to be adopted into a place of peace and comfort and ultimately experience belonging? In the reservation where I live, it is hard for some people to feel like they belong anywhere, because of how society sees them. But in the society of Jesus, the Body of Christ, the church, one is first and foremost a follower of Jesus in whom we are all united, In whom we are all family, and in whom we are all one.
Helping Others Attain and Understand True Identity in Christ
Jesus died for the whole person. Sometimes, people think that Jesus only died for the soul of a person and that the flesh of the person is something to be discarded forever because it is evil. We know of the first problem the Bible presents, that there is a separation between God and man, and we know that Jesus alone is the mediator, the Savior, our redeemer, and our solution to this problem. Many of us, however, do not understand the (second) problem we face after we are saved from our sins.
Paul, on a great discourse about the Law and sin in Romans, comes to a place inevitably examining his own sin. He says in Romans 7:
Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.[17]
Paul hates what he does. What I find interesting is that he writes in another letter, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.”[18] With this in mind, it causes me to think, why did Paul hate what he was doing in Romans 7? Was the message of the cross foolishness to him at one point? It would seem to go without saying…
Now, frustrated at his own actions because he knows what is good and what is right, every time he sets out to do what is right, he fails. But what is it that causes him to want to do what is right? The question here is on the noetic effects of sin. How did the curse, after the fall of mankind, affect our thinking? The fact that Paul was a Christian is what made him hate what he was doing. This is because Paul was at this point indwelled by the Spirit.
Paul shifts this idea from impossibility to possibility in Romans chapter 8 and says that “There is now no condemnation for those who are in Christ Jesus,” which we know. Jesus saves us from our past sins, our present sins and our future sins.[19]
He knows what is good but cannot carry it out. (Here enters another issue to the second problem) The question is why not? But then in Romans 8, it seems that he can carry it out:
For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. Those who are in the flesh cannot please God.
You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.[20]
Examine this text for a moment… Paul says in chapter 7 that he cannot carry out living a good life in the eyes of God. He knows what is right, but he cannot do it. I want to now answer why he knows what is right (which is different than the idea that he cannot carry out what is right, which we will get to below).
The reason he now knows what is right, as alluded to above, is because the Holy Spirit indwells in him. He explains in Romans chapter 8 verse 9 above that “You however are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. What he is saying here is that the Spirit of Jesus dwells in Christians. The moment one becomes a Christian, he becomes a dwelling place for the Holy Spirit. Again, look at verse 9 from above: “Anyone who does not have the Spirit of Christ does not belong to Him.” The opposite of this statement is also true. If you belong to Christ, then you have the Spirit of Christ. What this means is that if you are a Christian, then: God lives in you. This idea answers a lot of questions that I frequently hear from young Christians and people who are trying to learn about Christianity (For instance, can a Christian be possessed? Jesus says, “A house divided against itself cannot stand.”[21]Since this is the case and God lives in us as Christians, then there is no room for a demon in us if the Spirit of God lives in us!).
From the perspective of Romans chapter seven, Paul now knows what is good because the Spirit indwells him, but he is not yet filled with the Spirit; he is not yet walking by the Spirit. There is a difference. The moment one becomes a Christian, they become deeply aware, in a sense, of their own sin. This comes from the indwelling of the Holy Spirit. Let me remind you at this point that “the message of the cross is foolishness to those who are perishing but to us who are being saved, it is the power of God.” This is why Paul hated what he did in Romans 7. He couldn’t carry out what is right, but at the same time, he now recognized what is right.
John 16 teaches us that the Holy Spirit will convict the world in regard to sin and righteousness and judgment. This answers the question of what is blaspheming the Holy Spirit.[22] This is the only unforgivable sin. What this means is that one suppresses the conviction of the Holy Spirit regarding his or her sin and the need for a Savior. In other words, if you leave planet earth without trusting in, relying on, and hoping in Jesus alone for your forgiveness of sin and for eternal life, then this is unforgivable, and you will be condemned to hell for eternity. So then, because God lives in us, we cannot be possessed by the devil (“if in fact the Spirit of God lives in you”), and we have the opportunity to live a life pleasing to God.
Paul is frustrated at how he is living (in Romans 7) because he now knows what is right and pleasing to God because the Spirit lives in him, but because he draws his power to please God from his flesh, he realizes that he cannot carry it out. He is trying to get fruit to grow from a dead branch, so to speak (The flesh is dead). It simply will not happen. Yet in Romans 8, especially considering verse 11, Paul teaches us that the Spirit who raised Jesus from the dead will also give life to our mortal bodies. This is a key phrase. He is not saying that we will one day be able to please God, but that we can do it now. We can live a life pleasing to God in our mortal bodies! The reason is because the Spirit of God lives in us! We must give the control over to Him in every circumstance, in every decision. Romans 8 (et. al.) is where Paul not only knows what is right, but that because the Spirit of Christ lives in Him, he can now carry out what is right/ good.
Now, I am not advocating that we can ultimately be perfect in this life, I think that our flesh makes that impossible. I do not believe that a soul of a man, when separated from the flesh, will “look on a woman with lust and therefore commit adultery with her in his heart.” There is no longer flesh in which to lust. The flesh is dead until the resurrection of the dead (which seems to be a very different flesh, in some ways, yet very much the same in other ways). With this in mind, because we have access to the power of God, we can ultimately please Him. 2 Peter 1 says,
“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.”[23]
Peter tells us to make every effort, in verse five, and also explains that we can take part in the divine nature. What does that even mean?! The divine nature is moral perfection. The reason that we can take part in the divine nature is because the Spirit of Jesus lives in us. We can take part in moral perfection! But we can only take part in it because we are still in the flesh. Paul says, “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.”[24] Now (as in, while we are in the flesh) we see dimly (partly). Then (when we temporarily shed/molt the flesh; i. e. die) we shall fully know.
Also consider 2 Peter 1:3… Peter says that we, as Christians, are equipped with everything we need to live a life of godliness. What is this “everything we need?” Well, it is God, of course! If God (the Holy Spirit) lives in us, what more do we need to please Him who called us to His own Glory and excellence? The answer is nothing.
One might ask, “Can Christians sin?” This seems like a no-brainer, but in case someone doubted, think of 1 John 1:9, which is, in fact, written to Christians: “If we confess our sin, He is faithful and just to forgive us for our sin and to cleanse us from all unrighteousness.” Interestingly, King David, a man after “God’s own heart,” says in Psalm 66:18 that if he had cherished sin in his heart, the Lord would not have heard him. In any event, it is clear that Christians (those who have the Spirit of Jesus indwelling them) can sin. So then if one has sin in his heart, the way to a pure heart is confession of sin to Jesus.
Paul, in Romans 7 is indwelled by the Spirit. This gives him a knowledge (and also justification before God) that he is not pleasing God by what he is doing, and one can get a deep sense of his frustration. Being indwelled by the Spirit is very different than being filled with the Spirit. See another thing Paul wrote in Ephesians 5:
Therefore, do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ.[25]
In verse 18, Paul is advising the Ephesians to not get drunk, but instead that they should be filled with the Spirit. He is referring to taking part in the divine nature here. He is saying “Walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.”[26] The Ephesian people to whom Paul writes are already Christians (those who have the Spirit of Jesus indwelling them),[27] but apparently, they are being a little crazy. They have the indwelling of the Spirit but are not filled with the Spirit… they are not walking by the Spirit. What this means is that we have the opportunity to please God with how we live. The Spirit of Jesus gives life to our mortal bodies... The bodies we have now. We can please God through the power of Christ living in us.
This second problem we encounter is that because we continue in sin and know it, we become frustrated and angry about it because the Spirit convicts us of our sin; because we, by having the Spirit, have a keen awareness of our sin. We want to please Him but cannot do so by drawing our power from the flesh. We must draw power from God in order to please Him. He alone is good.
This is likely why there are people who go to church for 20 or 40 years and can still be a little worldly. They are not walking by the Spirit. They are not being filled with the Spirit. They are ultimately not drawing their power to please God from the Spirit of Him who indwells them. They are attracted to Jesus because they know that He saves them from their sin, and they are saved “if in fact the Spirit of God dwells in them.” But Jesus saves the whole person! He is the answer to the problem of living to please God after we are saved as well. So then, every time we come to a crossroad of either sinning against God or not, in all things, we must go to Jesus, the author and finisher of our faith.
© Nace Howell, 2022
[1] Winfried Corduan, In the Beginning God: A Fresh Look at the Case for Original Monotheism (Nashville: B&H Publishing Group, 2013), 147.
[2] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Re 7:9–10.
[3] See Galatians 3:28.
[4] See John 1:3.
[5] Wayne Detzler and Doug Potter, Cross-Cultural Apologetics: Bridging Culture to Defend the Faith (Coppell: Wayne E. Detzler and Douglas E. Potter, 2011), 17.
[6] See Psalm 14:1.
[7] Ibid.
[8] See Philippians 4:13 in the English Standard Version, King James Version, and the New American Standard Bible.
[9] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Php. 4:11–13.
[10] Ibid., Je. 29:11.
[11] Ibid., Mt 7:1.
[12] Ibid. Mt. 7:1-6.
[13] See John 7:24.
[14] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Mt 22:34–40.
[15] Ibid., 1 Corinthians 10:24, 10:31-11:1.
[16] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ga 6:10.
[17] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 7:13-20.
[18] Ibid., 1 Corinthians 1:18.
[19] I define sin as a moral failure, by the way. I get that definition from the Ten Commandments. Breaking any of those is a moral failure against God, and so a sin, an archer’s term for missing the mark, is failing God… For falling short; for coming up short (Romans 3:23).
[20] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 8:5-11.
[21] See Matthew 12:25.
[22] See John 16:8.
[23] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 2 Peter 1:5-8.
[24] Ibid., 1 Corinthians 13:12
[25] Ibid., Eph. 5:17-21.
[26] Ibid., Gal. 5:16-17.
[27] See Ephesians 1:1.
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