Another Question Regarding Regeneration in the OT

Elijah on Mount Carmel

Question: Unless I have gravely mis-understood you, no one was regenerated in the OT. The Promise of the Spirit as spoken in Galatians was the promise that came with the New Covenant. The New Covenant was not active in the OT, but the New. The Spirit is the Spirit of the Life of the RISEN Christ. Regeneration is the RISEN CHRIST IN YOU. This was the Mystery KEPT secret in the OT now revealed in the New. If you read carefully Hebrews 11, you will see at the end these all died not having received the PROMISE…The Promise again is the Indwelling Holy Spirit. Faith today leads to Regeneration…regeneration does not led to faith.

Answer: You are confusing two very distinct things: Spiritual re-birth (or regeneration) and Spiritual indwelling. The indwelling of the Holy Spirit is definitely a new covenant phenomenon.  As Jesus says of the Spirit in John’s gospel, “You know him, for he dwells with you and will be in you” (John 14:17). This point was clearly made in the article; namely that in the OT, the Holy Spirit indwelled individuals temporarily and usually for specific purposes. Whereas in the NT, the Spirit permanently indwells believers. This point is not in dispute. However, this is quite different than Spiritual regeneration, which I contend is a phenomenon that spans both covenants and both testaments.

Consider Galatians 3:14, which you reference: “So that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” This verse teaches that the promise given to Abraham is also extended to the Gentiles because they are imitators of the faith of Abraham.  What we see in this verse in regards to our discussion is that the indwelling Holy Spirit is given to believers as a result of their faith. In other words, faith leads to (or results in) the indwelling of the Holy Spirit. The question that remains for us to answer is that the same thing as Spiritual regeneration? You contend that it is, but I contend that it is not.

Is ‘Once-Saved-Always-Saved’ Biblical?

Question:  Hello. The Apostle John gave a test in 1 John 3:10 by which we can know who the children of God are. Yet, according to the once-saved-always saved doctrine (to which you subscribe), a child of God may fall into sin for a period of time yet cannot permanently fall away. Doesn’t this doctrine nullify the usefulness of the test in 1 John 3:10 so that we cannot really use it to distinguish whether a person really is a child of God? Thank you in advance for your help.

Answer:  No, I don’t think it nullifies the usefulness of the test in 1 John 3:10 at all.  I think where some confusion in this verse comes from is how the New International Version (NIV) renders this verse.  In the NIV, 1 John 3:10 reads:  “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.”  The italicized portion of this verse is the troublesome part of this passage.  From the NIV one gets the impression that a child of God is one who practices sinless perfection; conversely, one who doesn’t do what is right (i.e., commits sin) isn’t a child of God.  However, earlier in the epistle, John writes, “If we say we have no sin, we deceive ourselves, and the truth is not in us.  If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”  Far from sinless perfection, John tells us that denying our sin is akin to deceiving ourselves; and that God cleanses those who confess their sins.

“Is Christianity the One True Religion?”

Is it true that there are many paths to God or is Christianity the one true religion? If Christianity is exclusively true, does this mean that other religions are 100% false? Also, what about those who have never heard the Christian gospel? Joining the panel to discuss some of these questions is Dr. John Stackhouse, professor of Theology and Culture at Regent College in Vancouver, BC.

This is a question that keeps coming up in discussions about Christianity in relation to other religions.  On the one hand, critics will claim Christianity of colossal arrogance when it asserts its exclusivity amongst world religions. But isn’t that what Jesus himself said?  He said that he was the way, truth and the life, and that no one comes to the Father except through him (John 14:6). This is a far cry from saying that Jesus is a way or a truth.

Let’s face it, who chooses Christianity because its better than other world religions?  I certainly didn’t.  In a very real sense, if it weren’t for the working of the Holy Spirit, no one would choose Christianity.  Even with taking that into consideration, I am a Christian because I am convinced it is the ‘true religion.’  I am convinced it is true because Jesus of Nazareth was crucified, dead, buried and raised again on the third day.  This single fact (the resurrection) is the linchpin to the entire Christian faith.  The Apostle Paul goes so far to say that if the resurrection isn’t true, we might as well scrap Christianity and live it up (1 Corinthians 15)!

The truth of Christianity, be necessity, invalidates all other world religions. The idea that all religions contain a ‘kernel of truth’ is absurd when one considers the contradictory truth claims that each of the religions make. Either one is true and the others false or they’re all false, but they can’t all be true; the very statement is an absurdity.

On this broadcast of the White Horse Inn, the panel takes up the topic of whether or not Christianity is the one true religion.  They interview Dr. John Stackhouse, who has an interesting view concerning those who are unreached for Christ and what happens to them when they die.  This audio broadcast is well worth the listen!

White Horse Inn Broadcast for June 21, 2009:

What is God? (WSC, Question #4)

The Westminster Assembly

Q. 4. What is God?

A. God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.

It almost seems sacrilegious to ask “what” is God.  Just by the very use of the word “what” we seem to be equating God as an impersonal object rather than an infinite person.  How upon further reflection, “what is God” is a valid question. By asking “what is God,” we are inquiring into the essence of God (His “what-ness”). Far from equating God with a Star Wars like Force, we are seeking to understand what kind of being is God.  When we speak on the Trinity (Catechism question #6), we will be asking the question “who,” but for now we’re asking “what.”

Usually when talk about God’s essence comes up, we are referring to God’s attributes.  The attributes of God are those things which can be said of God and God alone (incommunicable attributes) and those things which can be said of God analogically (communicable attributes).  The Catechism gives what can be called a representative list of God’s attributes.  The above list should not be seen as exhaustive — i.e., this constitutes all we can say about God — but is provides an adequate summary of “what” God is.  Furthermore, in this list, we do see the incommunicable/communicable breakdown as well.  Do not expect a detailed exposition of even the representative list given above.  Whole tomes have been devoted to discussing even just one of the attributes listed above; much less all of them.  The point of this article will be to discuss in brief each of these attributes in contrast to what are some commonly held misconceptions of God. The purpose of the Catechism was to provide instruction into the Christian faith in order to combat heresy and ignorance.

Were Old Testament Saints ‘Born Again’?

Abraham and Isaac

Question:  In regards to the article “What was the role of the Holy Spirit in the Old Testament?” are you saying that the OT saints were born again?   If so please give the scriptures that say so.

Answer:  Let’s be clear about one thing, the Scriptures do not explicitly say that OT saints were born again.  In other words, I cannot point out a single Scripture that says “the OT saints were born again.”  But let’s be equally clear that’s not the same thing as saying the Bible doesn’t teach that OT saints were born again.  For example, the Bible does not explicitly mention the Trinity, the sinfulness of abortion, the differing views of the rapture, or the correct mode of baptism either; yet Christians have deeply held convictions on these doctrines that they derive from Scripture (as the old Reformers would say, “due use of the ordinary means”).  They would say that the Bible teaches (while not explicitly stating) their doctrinal view.  So if you’re looking for an explicit Scripture to prove my point, you’re not going to get it because I can’t give it.  However, using the Scriptures and God-given reason, I think the only logical view to take is that the OT saints were born again.

Why Do We Struggle With the Christian Life?

Question: I’m a 23 year old from South Africa, and I have a problem of messing up. I would be spirit filled and try do as Jesus says, but I would feel that I’m getting back to start and get demotivated because I’ve done something wrong against God. Because of this I get discouraged to do those things I’m suppose to be doing like praying, reading and studying the word, sharing the gospel with others. Now again I’m encouraged but now my problem is I fear of being back were I started. I need advice on how to be consistent.

Answer:  Dear brother in Christ, rest assured that your struggle is one that is shared with everyone who names the name of Christ as Lord and Savior.  I have been in discussions with many people regarding what are the authentic signs that give evidence that one is a Christian.  People like to look to sanctification — holy living — as a sign that one is in Christ.  As Christians, we definitely should be growing in sanctification.  Our lives ought to be growing in holiness as we ‘put off the old man’ and ‘put on the new man.’  However, how does one measure sanctification?  We can’t simply measure our sanctification by an outwardly moral life.  There are many people who lead outwardly moral lives who aren’t Christians.

“God’s Story vs. Our Stories”

“When sharing the faith with others, do you prefer to discuss the gospel of Christ and related doctrines, or your own personal testimony? That’s the question we recently asked at a convention for religious broadcasters, and you might be surprised by the answers we received.”

I wasn’t really surprised by the answers they received in their informal poll. Having been raised in conservative, evangelical churches the emphasis is on relational evangelism.  We need to love the people we’re trying to win, and we don’t want to overburden the unchurched with a lot of ‘churchy’ language about things like justification or sanctification.  We were encouraged to reach the lost with our personal stories — our testimonies.  We had to be able to give our testimony on a moment’s notice, so we had to have the essence of our conversion story and what Christ has done in our lives boiled down to a five minute presentation.

Does God ‘Create’ Evil?

Adam and Eve cast out of Eden

Question:  I had read an answer on another website to the question on Isaiah 45:7 (Did God create evil?).  I am following their thoughts, but I do not feel they are accurate in light of the verse that the sum of Gods word is Truth (Psalm 119:160 NASB).

Romans 8:20 tells us that God made his creation subject to vanity not willingly. Paul also tells us in his letter to the Romans that carnality brings death (Romans 8:6). In a paraphrase Romans 8:20 is telling us that God made his creation subject to death not willingly.

I feel their interpretation of Isaiah 45:7 is explaining away a very clear declaration of God. I would be very interested in your explanation of Romans 8:20.

Answer:  Let’s look at Romans 8:20 in its larger context:

For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience. (Romans 8:18-25)

This passage is referring to the future hope of the restoration of all things when Christ returns. Paul speaks of the “creation groaning” in anticipation of the redemption of Christ’s elect (“sons of God”) which occurs when Christ returns in glory to redeem all things. When that happens, not only will we (Christians) be glorified, but the whole of creation will be “set free from its bondage to corruption.”

Westminster Shorter Catechism, Question #3

The Westminster Assembly

Q.  What do the Scriptures principally teach?

A.  The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.

In our last look at the Westminster Shorter Catechism (WSC), we learned that the Bible is the only rule that directs us in how we may (must) glorify God and enjoy Him forever.  So now the next logical question to ask is that which is next asked by the Catechism:  What do the Scriptures principally teach?

What is ‘Eros’ Love?

Cupid, son of Venus, god of erotic love

Question: What is ‘Eros’ love?

Answer: Unlike English, which uses the word “love” interchangeably to mean many different things, Greek uses three words to describe the range of meaning that our word “love” conveys. The first word is eros, from which we get the English word ‘erotic.’ Eros is the word used to express sexual love, or the feelings of arousal that are shared between people who are physically attracted to one another. By NT times, this word had become so debased by the culture, that it is not used even once in the entire NT.

The second Greek word for love is phileo, which forms part of the words ‘philosophy’ (love of wisdom) or philanthropy (love of fellow man). This word more speaks of the warm affection shared between family or friends. Where as eros is more closely associated with the libido, phileo can be more associated with the emotions, or the heart (metaphorically speaking). I feel love for my friends, or I feel love for my family. Obviously not in the eros sense, but this is a love that motivates me to want to treat them kindly and help them succeed. However, phileo is not felt between people who are at enmity with one another. I can feel phileo love toward my friends and family, but not towards people whom I dislike or hate.