We’ll delve into the multifaceted theology of salvation (aka soteriology).  We’ll look at all three tenses of salvation: how we were saved, are being saved, and will be saved.  Now, I realize this can be a very sensitive and controversial subject, depending on what your preexisting doctrinal commitments are.  However, I simply ask that you listen carefully and test what I say here against the scriptures to see whether it holds up.  Be a good Berean and see where God leads you.

—— Notes ——

In Paul’s letters we find several different ways of talking about what God has done in Christ.  The most common is that we are “saved.”  Here is (perhaps) the most famous Scripture about how God has saved us.

Ephesians 2:8-9   God’s salvation is a gift that we accept by faith.  His grace reaches down, and we reach up through faith.  Then He pulls us up and out.  Because salvation doesn’t depend on works, no one can say, “I’ve earned it; I’m so great.”  Instead, we say God did it.  Isn’t He glorious?

In addition to describing gracious act as “salvation,” we also see these other ways of talking about, each emphasizing a different aspect of what He has done for us through Christ:

When considering salvation (in the past tense), we may ask the question, “What are we saved from?”  This question is extremely helpful in clarifying our understanding.  Fortunately, we need only go back up to the beginning of the chapter to get the answer we seek.

Ephesians 2:1-10   According to verses 1-3, we’re saved from being dead in sin, going along with evil spiritual forces, living in the passions of our flesh, and being a child of wrath.  Verse 7 tells us we have a future to look forward to as well.  But, if we’re saved, what does that mean about how our lives should look?  Verse 10 tells us the purpose of our salvation is for good works that we should walk in.

1 Corinthians 15:1-2   The Corinthians had already received the gospel some time ago; they believed it when they heard it.  Now they are “being saved.”[3]  Salvation is not just a one-time event, though there is an entry point.  We become saved, and then we continue in that reality.  Is it possible to lose your salvation?

 Southern Baptist Convention

Article Nine: The Security of the Believer[4]

We affirm that when a person responds in faith to the Gospel, God promises to complete the process of salvation in the believer into eternity. This process begins with justification, whereby the sinner is immediately acquitted of all sin and granted peace with God; continues in sanctification, whereby the saved are progressively conformed to the image of Christ by the indwelling Holy Spirit; and concludes in glorification, whereby the saint enjoys life with Christ in heaven forever.

We deny that this Holy Spirit-sealed relationship can ever be broken. We deny even the possibility of apostasy.

Lutheran Churches

Formula of Concord: XI Election

Therefore we should judge concerning this our election to eternal life neither from reason nor from the Law of God, which lead us either into a reckless, dissolute, Epicurean life or into despair, and excite pernicious thoughts in the hearts of men, for they cannot, as long as they follow t

Finally, we arrive at practical theology or Christian ethics.  Although, we could easily spend fifteen lectures together building up a full edifice of how God wants us to live, in this episode we’ll simply lay the foundation stones of following Jesus.  What I mean by follow is to read his words and do them, especially when what he says conflicts with our sensibilities, comfort, or common sense.  If we only “follow” Jesus when what he says agrees with us and then diverge when he disagrees, then we are not following, but merely walking in the same direction occasionally.

—— Notes ——

“The Christ that Harnack sees, looking back through nineteen centuries of “Catholic darkness”, is only the reflection of a Liberal Protestant face, seen at the bottom of a deep well” –George Tyrrell[1]

Mk 3.31-35 Those Who Do God’s Will Are Jesus’ Family

notice what Jesus doesn’t say

here Jesus redefines the family!

Lk 11.27-28 Blessed Mary Becomes Blessed Obedient

27 While Jesus was saying these things, one of the women in the crowd raised her voice and said to Him, “Blessed is the womb that bore you and the breasts at which you nursed.” 28 But he said, “On the

In this lecture, you’ll learn what Jesus and the book of Acts have to say about conversion.  From Jesus, we will examine his parable of the Sower with special focus on the good soil–those who hear the message, understand it, accept it, hold it fast, and bear fruit.  Next we’ll work through all of the conversions in the book of Acts to discover the four elements of conversion: belief, repentance, baptism, and receiving the holy spirit.  Lastly, we’ll dig deeper into each of those elements to understand them better.

—— Notes ——

comparison of soils in Sower and Seed parable

Mt 13.23; Mk 4.20; Lk 8.15

hear, understand, accept, hold fast, bear fruit

These examples of conversion from Acts that show 4 elements of conversion:

what is the gospel?

what the gospel is not

Old Testament

New Testament

Last time we looked at the major categories the scriptures use to answer the question, “Why did Jesus die?”  This time, we’ll take a journey through church history, making stops along the way to see how our forebearers have made sense of the crucifixion of our Lord. You’ll learn about these seven theories:

For each I quote someone from Church History who advocated for that position and offer some criticisms.  Note: This episode is from a talk I gave at Restoration Fellowship’s 2016 Theological Conference and you can get the full paper here.

—— Notes ——

Here is part two of my “Why Did Jesus Die?” paper.  You can find the whole essay here.

Are we satisfied to leave matters where the biblical data lies or should we press on to, as James Orr put it, “seek the inmost secret of atonement?”[19] Alas, for centuries, Christians have meditated on Christ’s redemptive work in an effort to better understand what happened behind the scenes. In this part I will cover seven theories in roughly chronological order. Before we begin, I should note that these various ways of looking at atonement are not mutually exclusive. I will begin with the two theories that emphasize spiritual warfare.

Satan once showed Jesus all the kingdoms of the world in a moment of time and then said, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will” (Luke 4.6). On the basis of this text, some have concluded that when the first humans rebelled against God, they transferred the dominion and authority over this world to Satan. This is why Jesus called him, “the ruler of this world” (John 14.30), Paul said he was “the god of this age” (2 Cor 4.4), and John termed him “the deceiver of the whole world” (Rev 12.9). In Christ’s atoning work, he delivered humanity “from the domain of darkness and transferred us to the kingdom of his beloved Son in whom we have redemption” (Col 1.13-14). In fact, when he ascended, “he led a host of captives” with him, liberating them from Satan’s custody. Augustine of Hippo (ad 354-430) writes:

For men were held captive under the devil, and served devils; but they were redeemed from captivity. They could sell, but they could not redeem themselves. The redeemer came, and gave a price; he poured forth his blood, and bought the whole world…The blood of Christ was the price. What is equal to this? What, but the whole world?[20]

Thus, through Christ’s valuable sacrifice, God paid the devil the required ransom to release us from his custody. But, would Satan just release his captives merely because God offered to purchase them? He probably would refuse. Thus, the ransom theory often includes the element of deception. Somehow God would have to trick the devil into overreaching. The devil only had legal right over those who commit sin. However, when he murdered Jesus of Nazareth, he overstepped his authority. Augustine explains it this way:

But the redeemer came, and the seducer was overcome. And what did our redeemer to him who held us captive? For our ransom he held out his cross as a trap;

Why did Jesus die? Historically, we could say it was because the Roman Empire perceived him as a threat or the religious leaders in Jerusalem feared he would ignite an unwinnable revolution. Even so, the bible offers a number of theological answers that go far beyond the immediate circumstances of his crucifixion. In this lecture you’ll learn about the eight main biblical reasons why Jesus died. Then we’ll cover the sometimes controversial subjects of substitution and propitiation.

—— Notes ——

at-one-ment: bringing together God and humanity through the death of Christ

justify: to make just, right; to declare free from blame

reconcile: reestablish a close relationship between those who are not unified

sanctify: to make holy (pertains to how you live)

1 Cor 15.3-4 Christ died for our sins in accordance w/ the scriptures

1 Cor 11.23-26 communion memorializes his death (bread is body which is broken for us)

2 Cor 5.17-21: if anyone is in Christ he is a new creation. God reconciled us to himself through Christ, not counting our trespasses against us.  For our sake God made Jesus to be sin so that in him we might become the righteousness of God.

Rom 3.23-26: We are justified by grace (as a gift) through the redemption in Christ Jesus whom God put forward as propitiation by his blood. In this God demonstrated his righteousness because he had passed over previously committed sin and in such a way God is righteous and the one who makes those who have faith in Jesus righteous (justified) as well.

In this episode we’ll consider what the bible says about angels, demons, and Satan.  My goal here is to be as biblical as possible, not giving in to wild speculations or dismissing an understanding because it offends my modern sensibilities.  The scriptures have a lot to say about the spiritual realm, and we can’t possibly work through it all in one episode, but we can at least overview the various major categories of thought.

—— Notes ——

“…[A]ngels are spiritual beings separate from God, yet, unless they be fallen, of unquestioned integrity, goodwill and obedience to him.” (New Bible Dictionary, p. 37)

1. Worshipers

2. Messengers

3. Warriors

4. Helpers

5. national vicegerents

1. Some spirits “fell” in the time of Noah

this also happened later

these events could be what Revelation 12 calls the dragon’s tail pulling down 1/3 of the stars and casting them to earth

2. Demons associated with idols

3. Demons are not things but personal agents

4. Usage of “demon”

Last time we worked through a ton of scripture, trying to get a multidimensional view of how the bible describes the holy spirit.  This time we’ll consider a few scriptures that have confused some into thinking the spirit is really an individual or person distinct from the Father and the Son.  This study is pretty technical, though I did my best to make the grammatical Greek points understandable. Even so, it will be difficult to follow along unless you download the handout we used in class.

Here is the handout I used in class:

Download [857.29 KB]

—— Notes ——

I didn’t follow these notes very closely, but instead mostly worked from this handout at least until later in the lecture.  Even so, I thought these additional notes may be useful for your study.

The spirit is God/Christ in action

Nearly all modern translations have adopted the standard of using personal pronouns (like “he” and “him”) in reference to the holy spirit.  This is unusual because the word “spirit” or pneuma is neuter in Greek, and the pronouns the Bible uses are likewise neuter (like it and which).  Although it is often the case that masculine and feminine Greek pronouns are translated in English as “it” or “which,” neuter words in Greek are virtually never translated into English using personal pronouns except when referring to the spirit.  Immediately, this double standard should grab our attention as a potential area of bias in translation.  Jason BeDuhn insightfully explains the matter as follows:

Jason BeDuhn on Translating Greek Gender into English

How do you think of holy spirit?  In this lecture we’ll build up a biblical theology of the spirit, in an effort to comprehend its variegated facets. We’ll consider the Old Testament and the Synoptic Gospels before spending a good deal of time in John, looking at the fascinating way that Jesus talks about the spirit in the upper room discourse.

—— Notes ——

How ruach is translating in the NASB:

air          2

anger     1

blast      2

breath   31

breathless           1

cool       1

courage               1

despondency      1

exposed               1

grief       1

heart     1

inspired                1

mind      3

motives 1

points    1

side        4

sides      2

Spirit      76

spirit      127

spirits    3

strength               1

temper  2

thoughts              1

trustworthy         1

wind      98

winds     7

windy    2

wrath    1

Dictionary of Judaism in the Biblical Period

When used of living beings, ruach refers to the essence of the life and vitality in both human beings and animals that is manifested through movement and breathing (Genesis 2:7; 6:17; 7:15; Numbers 16:22; Ezekiel 10:17).  Just as “spirit” was considered the essence of human life, so analogously the term “spirit” was used of the presence, activity, and power of God, that is, characteristics that demonstrate that God is truly a “living God” (Deuteronomy 5:26; Joshua 3:10; 1 Samuel 7:26; Isaiah 37:4; Daniel 6:20; Matthew 16:16; Revelation 7:2).

Jacob Neusner, William Scott Green editors, Dictionary of Judaism in the Biblical Period ©1996, Hendrickson Publishers, page 298

New Bible Dictionary

At its heart is the experience of a mysterious, awesome power—the mighty invisible force of the wind, the mystery of vitality, the otherly power that transforms—all ruach, all manifestations of divine energy.

JDG Douglas, New Bible Dictionary (second edition) ©1962, ed. By JD Douglas, FF Bruce, JI Packer, N Hillyer, D Guthrie, AR Millard, DJ Wiseman, Tyndale House Publishers, Inc., pages 1137

James Dunn on the Holy Spirit

There can be little doubt that from the earliest stages of pre-Christian Judaism, ‘spirit’ (ruach) denoted power—the aweful, mysterious force of the wind (ruach), of the breath (ruach) of life, of ecstatic inspiration (induced by divine ruach)…In other words, on this understanding, Spirit of God is in no sense distinct from God, but is simply the power of God, God himself acting powerfully in nature and upon men.

James  DG Dunn, Christology in the Making (second edition) ©1989, Eerdmans Publishing Co., page 133.

Examples of Ruach:

Now I realize we are in the middle of our theology class, but I thought this would be a good time to take a quick break and put out my recent presentation from Restoration Fellowship’s 2019 Theological Conference, titled, “The Trinity before Nicea.”  Next week we’ll get back to theology and build up a biblical theology of the holy spirit, but for now, let’s dive into the second and third centuries and wrestle with the question of whether Christians believed in the Trinity before the year a.d. 325.

Did Christians believe in the Trinity before a.d. 325 when the Council of Nicaea established that the Lord Jesus Christ exists as one substance (homoousios) with the Father? In what follows, I intend to investigate the beliefs of key Christians in the second and third centuries to answer this question, using Matt Slick’s “Early Trinitarian Quotes” as our guide.

—— Links ——

Although later Christianity interpreted the handful of texts that call Jesus God as evidence that he shared the same rank, substance, and age as the Father, a more Hebrew-sensitive reading of these same verses yields more organic fruit.  Instead of bringing in complex Greek philosophy to distinguish person from being and divine from human natures, the bible provides clear precedents for the idea that Jesus as God’s agent can be called God because he represents him.  Thus, we do not have two Gods, but one God and his representatives, whether human judges, angelic beings, prophets, or the messiah himself.  Suddenly centuries of harebrained distinctions and intellectual confusions dissipate like so much fog in the morning sun and we are left with Jesus of Nazareth, God’s man to announce and enact the good news.  Texts discussed in this episode include Isaiah 9.6 (by Daniel Calcagno), Matthew 1.23, Psalm 82.1, 6, John 10.34ff, Psalm 45.6, Hebrews 1.8, Exodus 21.5-6, 22.8-9, John 20.28, and John 1.8.  To follow along with this class, please download this handout as I refer to it repeatedly.

—— Notes ——

Because Jesus is God’s supreme agent, people can call him “God” in the same sense that God called the judges “Gods” and Israelite kings could be called “God.”  He is at once subordinate to God and he bears the divine authority and name as his representative.

Jn 5.19, 30; 8.28; 12.49-50; 14.10, 28; 1 Cor 11.3; 15.28

Although we worked through shaky texts last time where the bible might call Jesus God, now we want to work on the remaining key texts, including Hebrews 1.8, John 20.28, and John 1.18.

The word “God” is more flexible than you think.

angels            prophets       judges            kings

Ex 3.3-6          Ex 4.14-16     Ex 21.5-6        Ps 45.1-7

Ex 20.1-3        Ex 7.1-2          Ex 22.8-9        Is 9.6

Psalm 8.5       Joel 3.16-17   Ps 82.1-8?

(Heb 2.7)

Isaiah 9.6   For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

The Messiah is prophesied to be called “Mighty God” and “Eternal Father.”  First of all, Trinitarians do not believe that Jesus is the Eternal Father; they believe he is the Eternal Son.  So they too would argue that this name should not to be taken in a strict literal sense.  Furthermore, there are many others who bore names that included the word God (Heb. El or Yah).  Eliab means “My God Father”; Jehoram means “Yahweh Exalted”; Ithiel means “God with Me”; Isaiah means “Salvation of Yahweh.”  Having a name doesn’t necessarily describe you it may describe your God.  Also, it is possible to call a human being “God” if he represents God to the people.  For example, Solomon (or whoever is in mind in Psalm 45) is called God (Ps 45.6-7).  The judges of Israel are called Gods (Ps 82.6), a fact which Jesus played upon when he was accused of calling himself God (John 10.33-36).  Jesus is called “Mighty God” because he represents the Mighty God.  He is called “Eternal Father” because through him the Eternal Father discloses truth (John 14.10).

John 10.27-39