EXEGESIS AND EXPOSITION OF FIRST JOHN 2:20-21

EXEGESIS AND EXPOSITION OF FIRST JOHN 2:20-21 Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Marion, Iowa 2017 William E. Wenstrom, Jr. Bible Ministries

Exegesis and Exposition of 1 John 2:20-21 First John 2:20 The Anointing from the Holy One 1 John 2:20 But you have been anointed by the Holy One, and you all have knowledge. (ESV) But you have been anointed by the Holy One is composed of the following: (1) conjunction kai (καί), but (2) nominative second person plural form of the personal pronoun su (σύ), you (3) accusative neuter singular form of the noun chrisma (χρῖσμα), anointed (4) second person plural present active indicative form of the verb echō (ἒχω), have been (5) preposition apo (ἀπό), by (6) articular genitive masculine singular form of the adjective hagios (ἅγιος), the Holy One. The conjunction kai means but since the word functions as a marker of contrast meaning that it is introducing a declarative statement which stands in contrast with the previous declarations in 1 John 2:19 regarding the antichrists, which assert that they were non-believers. The plural form of the personal pronoun su refers to the recipients of this epistle as a corporate unit and is used in a distributive sense emphasizing no exceptions indicating that each one of the recipients of this epistle possessed an anointing from the Holy One. The word is in the nominative case and functions as a nominative subject meaning that it is performing the action of the second person plural present active indicative form of the verb echō, have been which indicates that each one of the recipients of this epistle possessed an anointing from the Holy One. The use of this personal pronoun as the nominative subject is often unnecessary in Greek since the form of a finite verb in this language indicates the person, number and gender of the subject. This is what makes Greek an inflectional language. When the personal pronoun is used therefore, it may serve to clarify the subject or contrast the subject with someone else or for emphasis. Here it is used for emphasis and contrast indicating that it is expressing an emphatic contrast between the recipients of this epistle and the antichrists mentioned in 1 John 2:18-19. The verb echō means to possess and the second person plural form of this verb refers to the recipients of this letter as a corporate unit. This verb s direct object is the noun chrisma, which means anointing, endowment, empowerment. Here the word is used figuratively for the indwelling of the Holy Spirit who 2017 William E. Wenstrom, Jr. Bible Ministries 1

empowers or enables the believer to understand and obey the truth of God s Word and to discern false doctrine. In its broadest sense, chrisma refers to anything smeared onto something else, such as coatings of plaster applied to a wall. It is used in the anointing of pots, when a glaze is applied to pottery before it is fired to give it color and finish. The word therefore, denotes a scented ointment, consisting of an oil and herb mixture, used to anoint persons or things. It is used as the spiced oil of anointing to consecrate, or set apart for service, the priests of Israel and the tabernacle and its fixtures (Ex 29:7; 30:25). In the Old Testament, kings, priests, and prophets were anointed with oil, symbolizing their empowerment by the Holy Spirit and authority to accomplish the appointed tasks given to them by God. Therefore, when John uses this word chrisma, he is using Old Testament language for the empowerment from the Holy Spirit to accomplish God s will. In the Old Testament, the oil used to anoint the articles of the tabernacle or the priests, kings and prophets came to signify the enablement as well as the setting apart by the Holy Spirit who came on the person at the anointing with oil. Olive oil was also a symbol in the Old Testament for the Holy Spirit in Zechariah 4:4-6. In the New Testament, this anointing signifies empowerment by the Holy Spirit for service. Moises Silva writes For John the χρῖσμα is the Spirit of truth who gives Christians the power of understanding so that they do not need any other teacher (1 John 2:20, 27). The anointing thus refers to their reception of the Spirit, who brings to mind what Jesus has said (cf. John 14:26; 15:26; 16:13 14). The context in both passages contrasts this endowment with apostasy and deceit (cf. 1 John 2:19, 26). One may say that, through following and abiding in Jesus (2:28), and through the power of the preached word as it works in the church, believers are given a share in the messianic anointing of Jesus. They receive the Holy Spirit, who is able to discern the spirits (1 John 4:1 6). (R. Bultmann suggests that John, by using the noun χρῖσμα, apparently has adopted a term of some Gnostic mystery cult, against which he turns the barbs of his remarks in their own language ; see his Theology of the New Testament [1952], 2:88.). 1 Therefore, the verb echō indicates that each one of the recipients of this epistle in contrast to the antichrists possess an anointing, i.e. the empowerment from Holy Spirit from the Holy One, which is a reference to Jesus Christ. The present tense of this verb is a gnomic present used to make a statement of a general, timeless fact. Here it is used to make an absolute statement regarding the recipients of this epistle possess this anointing of the Holy Spirit from the Holy cf. confer (compare) cf. confer (compare) 1 Silva, M. (Ed.). (2014). New International Dictionary of New Testament Theology and Exegesis (Second Edition, Vol. 4, pp. 700 701). Grand Rapids, MI: Zondervan. 2017 William E. Wenstrom, Jr. Bible Ministries 2

One who is Jesus Christ. The gnomic present indicates that the recipients of this epistle as an eternal spiritual truth possess this anointing of the Holy Spirit from the Holy One, Jesus Christ. The present tense of this verb is also a customary present used to signal an ongoing state which would mean that the recipients of this epistle existed in the state of possessing the anointing of the Holy Spirit from the Holy One, Jesus Christ. The active voice of this verb is a stative active voice indicating the subject exists in the state indicated by the verb. Therefore, this would indicate that the recipients of this epistle existed in the state of possessing the anointing of the Holy Spirit from the Holy One, Jesus Christ. The indicative mood of the verb is a declarative indicative presenting as a noncontingent statement this assertion. There is no certain etymology for hagios, which refers to a person or thing that has been set apart as sacred or consecrated to God. The word appears 121 times in classical literature. It is not found in Homer or in the writers of the Greek tragedies. The word appears predominately among the Hellenistic writers. It is first found in Herodotus where uses it to describe the temple of Venus in the district Prosopitis (The History 2.41). Hagios is used of sanctuaries. 2 The Hellenistic inscriptions confirm this usage, particularly for oriental sanctuaries. Aristotle employs the word to describe an oath. 3 Aristophanes calls people hagios. 4 The word was used as epithet describing oriental gods such as Isis, Serapis, and Baal and was transferred over to the Greek gods as well. Originally a cultic concept connected with the mystery religions of ancient Greece. Hagios was used by Aristophanes and Demosthones with reference to the customs connected with the mystery religions in Greece. Demosthones used it to describe the most beautiful and sacred things that are not accessible to the general public. The Greeks used three different word groups to denote what is holy: (1) heiros, what is set apart for the deity (2) hosios, the obligation of service to a deity (3) hagios, a person or thing set apart as consecrated to the deity. Both, hagios and hasios emphasized the duty in worshipping the holy. Hagios was used by the Greeks to denote the quality possessed by things and persons that could approach a divinity. It was one of five words used by the Greeks to describe their concept of holiness and is the only word used in the Bible to describe the biblical concept of holiness. 2 Dem. 59, 77 3 Mirabilia 834b 11 4 Birds 522 2017 William E. Wenstrom, Jr. Bible Ministries 3

The basic idea of hagios among the Greeks was separation and consecration and devotion to the service of a deity. The Greeks used the word to describe things which have been devoted to the gods, set apart for the gods for religious purposes only, consecrated to the gods. It was used to describe people who are devoted to the service of a god, separated to the service of the god. In the Septuagint, hagios appears 791 times and is the equivalent for the different forms of the Hebrew term qadhosh, holy. The word was used in conjunction with Person of God (Lev. 20:3; 22:2; Ps. 33:21). It was used to describe Yahweh s integrity or holiness. The word described His character and nature as well as His name and His people, Israel. It was used to describe the various articles of the Tabernacle and Temple along with the various offerings which spoke of Christ and His sacrifice. Anything that was set apart for God was considered hagios whether animals, people or things. It inherited the background of deep reverence and awe associated with the Holy God of Israel, and it retained all its cultic as well as ethical implications. The starting point for any understanding of holiness is the holiness of the Lord Himself. His perfect character and nature stands in contrast to sinfulness of His creatures. The spiritual life and conduct of regenerate Israel demanded conformity to the will of God since God is perfection. The holiness or in other words, the perfect character and integrity of God are manifested in His plan of salvation and judgment. His perfect character and integrity is manifested by His faithfulness to the Covenants He has made with His people throughout the Old Testament dispensations. The people of God through regeneration at the moment of conversion are made holy positionally by the omnipotence of God. The people are to walk in accordance with the fact that God has made them holy. They are to walk as those set apart to serve the Lord God exclusively. Also, in a very unique way the Word of the Lord is holy since it reveals His perfect character and integrity that is hidden in the essence of God. This thought pervades Judaism which readily holds the Scripture to be holy (1 Macc. 12:9). The Spirit is described as holy (Ps. 51:11) since He is a member of the Trinity. The Messiah is called the Holy One of God (Ps. 16:10 [LXX 15:10]). The following were described as set apart or holy to the Lord in the Old Testament: (1) all firstborn of people as well as animals (Nm. 3:13). (2) individuals (Jer. 1:5). (3) offerings (Ex. 29:33). (4) tabernacle and temple (Ex. 28:29; 1 K. 9:3; 2 Ch. 35:5). (5) articles and utensils used by the priests (Ex. 30:25-29; 1K. 8:4 [LXX 3 K. 8:4]) (6) high priest s garments (Ex. 28:2). The adjective hagios is employed extensively in the Greek New Testament appearing 233 times. The same concepts expressed by hagios in classical Greek 2017 William E. Wenstrom, Jr. Bible Ministries 4

and the LXX are expressed in the Greek New Testament. In the New Testament, it is used to describe God s holiness or in other words His perfect character and integrity. Therefore, it is used to describe the individual members of the Trinity. God the Father is hagios (John 17:11; 1 Pet. 1; 15). Lord Jesus Christ is hagios (John 6:69; Luke 4:34). The Spirit is hagios (Matt. 1:18; Eph. 1:13; 4:30; Titus 3:5). The believers are described as hagios in numerous passages in the NT where the word is usually translated, saints (Col. 3:12; 1 Thess. 5:27; 1 Pet. 2:9; Heb. 3:1, etc.). The Scriptures are described as hagios (Rom. 1:2), and the apostles (Eph. 3:5; Rev. 18:20). Bible Doctrine is described as hagios (Jude 1:20). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) as adjective pertaining to being dedicated or consecrated to the service of God (2) used as a pure substantive the holy (thing, pers.) 5 Louw and Nida list the following meanings for hagios: (1) pertaining to being holy in the sense of superior moral qualities and possessing certain essentially divine qualities in contrast with what is human holy, pure, divine 6 (2) pertaining to being dedicated or consecrated to the service of God devout, godly, dedicated 7. In 1 John 2:20, the articular form of the adjective hagios means the Holy One since the word is functioning as a substantive which is indicated by its articular construction which functions as a substantiver meaning that the article is converting this adjective into a substantive. The word refers to the Lord Jesus and not the Father since He taught His disciples that He would ask the Father to give them the Holy Spirit to indwell them and all those who trust in Him as Savior. The substantive use of the adjective hagios is the object of the preposition apo, which means from since it functions as a marker of source expressing the idea that this anointing of the Holy Spirit originated from the Holy One, Jesus Christ. Knowledge of the Truth 1 John 2:20 But you have been anointed by the Holy One, and you all have knowledge. (ESV) And you all have knowledge is composed of the following: (1) conjunction kai (καί), but (2) second person plural perfect active indicative form of the verb oida (οἶδα), you have knowledge (3) nominative masculine plural form of the adjective pas (πᾶς), all. 5 Pages 10-11 6 88.24 7 53.46 2017 William E. Wenstrom, Jr. Bible Ministries 5

This time the conjunction kai is a marker of result meaning it is introducing an assertion which presents the result of the previous assertion that each one of the recipients of this epistle existed in the state of possessing an anointing of the Holy Spirit from the Holy One, Jesus Christ. The adjective pas functions as a substantive and is used in a distributive sense emphasizing no exceptions indicating that each one of the recipients of this epistle possessed knowledge of the truth. The word is in the nominative case and functions as a nominative subject meaning that the word performs the action of the verb oida indicating that each of the recipients of this epistle possessed knowledge of the truth in contrast to the antichrists. At this point in our study of 1 John 2:20, we must note a textual problem since some witnesses have the nominative form of the adjective πᾶς which is πάντες as the reading here א) B P Ψ sa.) while others have the accusative form of this word which is πάντα (A C 049 33 1739 M latt sy bo). The Net Bible has the following note, they write πάντες (pantes, nominative plural in you all know ) is read by א B P Ψ sa. A C 049 33 1739 M latt sy bo have the accusative πάντα (panta, you know all things ). The evidence favors the nominative reading, but it is not overwhelming. At the same time, the internal evidence supports the nominative for a variety of reasons. A scribe would naturally tend to give the transitive verb a direct object, especially because of the parallel in the first half of the verse. And intrinsically, the argument seems to be in balance with v. 19: The all who have gone out and are not in the know with the all who have an anointing and know that they are true believers. Further, as R. E. Brown points out, the fact of their knowledge (pantes), not the extent of its object (panta), seems best to fit the reassurance (Epistles of John [AB], 349). Brown further points out the connection with the new covenant in Jer 31 with this section of 1 John, esp. Jer 31:34 they all [pantes] shall know me. Since 1 John alludes to Jer 31, without directly quoting it, this is all the more reason to see the nominative as original: Allusions are often overlooked by scribes (transcriptional evidence), but support the intrinsic evidence. Thus, the evidence is solidly (though not overwhelmingly) behind the nominative reading. 8 This author believes that πάντες and not πάντα is the correct reading because the former is the most difficult reading and best explains the existence of the latter. One of the principles of textual criticism is that the reading that best explains the origin of the other readings is probably original. 9 10 It is easy to understand how AB Anchor Bible (a commentary series) 8 Biblical Studies Press. (2006). The NET Bible First Edition Notes (1 Jn 2:20). Biblical Studies Press. 9 Black, New Testament Textual Criticism, 35. 10 Widder, W. (2013). Textual Criticism. (D. Mangum, Ed.) (p. 37). Bellingham, WA: Lexham Press. 2017 William E. Wenstrom, Jr. Bible Ministries 6

copyists would insert πάντα into the text since πάντες would make this result clause much more difficult to understand. The word all emphasizes the subject. The verb is without object, which is unusual in the Greek. In order to avoid this difficulty some Greek manuscripts and some old versions have all (neuter plural) as direct object of you know, instead of all (masculine plural) going with the subject. This clearly secondary reading is not to be followed. 11 Metzger writes A majority of the Committee, understanding the passage to be directed against the claims of a few to possess esoteric knowledge, adopted the reading πάντες, read by א B P 398 1838 1852 cop sa Jerome Hesychius. The reading πάντα, which is widely supported by A C K 33 614 1739 Byz Lect it h, 65 vg syr h cop bo arm eth al, was regarded as a correction introduced by copyists who felt the need of an object after οἴδαμεν. 12 Daniel L. Akin writes Scholars are evenly divided over the exact form of the adjective πᾶς present in this sentence. The majority of MSS read πάντα, all things, which would be the object of the verb (KJV). Several articles in favor of πάντα have been written in the past few years and should be consulted as one makes this decision. Cf. Thomas, Exegetical Digest of 1 John, 197 98; Brown, Epistles of John, 348 49; J. Breck, The Function of ΠΑΣ in 1 John 2:20, St. Vladamir s Theological Quarterly 35 (1991): 187 206; D. A. Black, An Overlooked Stylistic Argument in Favor of πάντα in 1 John 2:20, FNT 5 (1992): 205 8; TCGNT, 641. Black makes an interesting argument in favor of πάντα that cannot be easily dismissed. But most scholars and translations favor the reading πάντες, all, which would be the subject of the verb, as in the NIV. It seems that the more difficult nature of πάντες and the fact that πάντα could have been used to harmonize with the ideas of the Farewell Discourse favor the reading. 13 The verb oida means, to possess knowledge of something. In context, it would appear that this knowledge is of the truth since John assures the recipients of this epistle in 1 John 2:21 that they knew the truth and employs this very same verb to do this. Therefore, this verb in 1 John 2:20 indicates that each one of the recipients of this epistle possessed knowledge of the truth. The perfect tense of the verb oida is a perfect with a present force demonstrating little distinction between the act and its results since the verb is a stative verb emphasizing a state. It emphasizes the recipients of First John existing in the state of possessing knowledge of the truth. 11 Haas, C., Jonge, M. de, & Swellengrebel, J. L. (1994). A handbook on the letters of John (p. 67). New York: United Bible Societies. 12 Metzger, B. M., United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies Greek New Testament (4th rev. ed.) (p. 641). London; New York: United Bible Societies. FNT Filologia Neotestamentaria TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament NIV New International Version 13 Akin, D. L. (2001). 1, 2, 3 John (Vol. 38). Nashville: Broadman & Holman Publishers. 2017 William E. Wenstrom, Jr. Bible Ministries 7

The active voice of this verb is stative which means the subject exists in the state indicated by the verb which would mean that the recipients of First John existed in the state of possessing knowledge of the truth. The indicative mood is declarative presenting this assertion as a non-contingent or unqualified statement. Translation of 1 John 2:20 1 John 2:20 However, each one of you possess an anointing from the Holy One. Consequently, each one of you possess knowledge (of the truth). (Author s translation) Expanded translation of 1 John 2:20 1 John 2:20 However, each one of you in contrast to them as an eternal spiritual truth exist in the state of possessing an anointing from the Holy One. Consequently, each one of you exist in the state of possessing knowledge of the truth. (Author s translation) Exposition of 1 John 2:20 The apostle John s declaration in 1 John 2:20 stands in contrast with his previous declarations in 1 John 2:19 regarding the antichrists, in which he asserts that they were non-believers. Now, here in 1 John 2:20, the apostle John asserts that each one of the recipients of this epistle possessed an anointing from the Holy One which is a reference to the indwelling of the Holy Spirit which they received at the moment of regeneration from the Lord Jesus Christ. Therefore, the contrast is between the recipients of this epistle being believers as evidenced by the fact that they possessed this anointing from the Holy One and the antichrists being nonbelievers because they did not possess this anointing. This anointing is figurative language for the indwelling of the Holy Spirit who empowers or enables the believer to understand and obey the truth of God s Word and to discern false doctrine. Therefore, the word is a synonym for the indwelling of the Spirit. In the Old Testament, kings, priests, and prophets were anointed with oil, symbolizing their empowerment by the Holy Spirit and authority to accomplish the appointed tasks given to them by God. Therefore, when John uses this word chrisma, anointing, he is using Old Testament language for the empowerment from the Holy Spirit to accomplish God s will. 2017 William E. Wenstrom, Jr. Bible Ministries 8

S.L. Johnson writes Dodd understood the metaphor differently; he held that this anointing is the Word of God and he said it is a prophylactic against the poison of false teaching. 14 Dodd felt that this view of the anointing freed the believer s knowledge of the truth from the danger of subjectivism. 15 But Burdick replies that Dodd s argument that the work of the indwelling Holy Spirit is too subjective to be trustworthy loses its force in the light of Paul s declaration, The Spirit Himself bears witness with our spirit that we are the children of God (Rom. 8:16). 16 Kistemaker notes that Scripture never mentions the Word of God in relation to anointing. 17 It is preferable to hold that the anointing denotes the Holy Spirit, since, according to verse 27, the anointing teaches. This clearly suggests that the anointing is conceived of as a Person. 18 Marshall suggests that these two interpretations of the anointing should be combined. 19 The objective truth of the Word and the inner work of the Spirit must not be divorced in Christian experience. Both are essential for balance in Christian faith and life. In verse 24 John insisted that his readers adhere to the objective message they received. The Spirit is the Agent who enables the believer to appropriate and apply the Word of God in daily experience. 20 This anointing is John s terminology for what Paul called the indwelling of the Holy Spirit, who serves as the believer s true teacher and mentor. The Holy Spirit s purpose during the church-age, therefore, is to indwell every believer in order to provide a temple for the indwelling of the Shekinah Glory, the Lord Jesus Christ, which serves as the principle of victory over the indwelling old sin nature. He provides the believer the spiritual capacity to understand the Word of God, since the Spirit serves as the believer s true teacher and mentor in place of the absent Christ (cf. John 16:13-16). He mediates the person of Christ in the believer. This anointing, which is the indwelling presence of the Holy Spirit as our true teacher and mentor, protects the believer from the lies of the cosmic system, which are promoted by Satan s false teachers. He would protect the recipients of First John from the antichrists and their false doctrine pertaining to the person of Jesus Christ. In theology, God the Holy Spirit is identified as the third person of the Trinity. The Scriptures teach that the Spirit is a person not a thing (John 15:26; 16:7; 2 Corinthians 13:14; 1 Peter 1:2). The Holy Spirit is the unseen power of God. He 14 Dodd, The Johannine Epistles, p. 63. 15 Ibid., pp. 63 64. 16 Donald W. Burdick, The Letters of John the Apostle: An In-Depth Commentary (Chicago: Moody Press, 1985), p. 197. 17 Kistemaker, Exposition of the Epistle of James and the Epistles of John, p. 279, n. 55. 18 Zane C. Hodges, 1 John, in The Bible Knowledge Commentary, ed. John F. Walvoord and Roy B. Zuck, 2 vols. (Wheaton, IL: Victor Books, 1983), 2:892. 19 Marshall, The Epistles of John, p. 155. 20 Hiebert, D. E. (1989). An Expositional Study of 1 John Part 4 (of 10 parts): An Exposition of 1 John 2:18 28. Bibliotheca Sacra, 146, 83. 2017 William E. Wenstrom, Jr. Bible Ministries 9

reveals the plan of God on earth and is the agent for executing the Christian way of life. The Titles of God the Holy Spirit: (1) Spirit of holiness (Romans 1:4) (2) Spirit of life (Romans 8:2) (3) Spirit of knowledge (Isa. 11:2) (4) Spirit of truth (John 14:17). Titles related to God the Father: (1) Spirit of God (2) Spirit of our God (Gen. 1:2; Matthew 3:16; 1 Corinthians 6:11) (3) Spirit of your Father (Matthew 10:20). Titles related to God the Son: (1) Spirit of Christ (2) Spirit of Jesus Christ (Romans 8:9; Phil. 1:19) (3) Spirit of His Son (Galatians 4:6) (4) Spirit of the Lord (Acts 5:9). These titles do speak of an attribute because an attribute would not be designated by a personal pronoun such as He, Him, and His. God the Holy Spirit is a separate and distinct Person in the Godhead. He is called Lord in 2 Corinthians 3:17 just as God the Father and God the Son are. The Holy Spirit has the attributes of personality: (1) Intellect (1 Corinthians 2:10-13; Romans 8:27). (2) Emotion (Ephesians 4:30; Hebrews 10:29; James 4:5). (3) Will (1 Corinthians 12:11; Acts 16:6-11). (4) He has a mind, and therefore He thinks, searches and teaches. The Spirit performs the actions of personality: (1) Teaches (John 14:26; 16:13-15). (2) Testifies or bears witness (John 15:26). (3) Guides and Leads (R. 8:14). (4) Performs miracles (Acts 8:39). (5) Convinces (John 16:7-8). (6) Restrains (Gen. 6:3; 2 Th. 2:6-7). (7) Commands (Acts 8:29). (8) Intercedes in prayer (R. 8:26). (9) He receives ascriptions of personality. (10) He can be obeyed (Acts 16:6-7). (11) He can be lied to (Acts 5:3). (12) He can be resisted (Acts 7:51). (13) He can be blasphemed (Matthew 12:31). (14) He can be grieved (Ephesians 4:30). (15) He can be insulted (He. 10:29). Forty days after His resurrection, the Lord Jesus Christ ascended into heaven and was seated at the right hand of the Father, He received power and authority and the title of kurios, Lord over history and creation. Ten days later on the day of Pentecost in June of 32 A.D., the Lord Jesus Christ sent the Holy Spirit to permanently indwell those who had exercised faith in Him for eternal salvation. On this day, the baptism of the Spirit first took place. Jewish believers were the first to receive it and this event is recorded in Acts 2. It took place among Gentile believers not too long after this and is recorded in Acts 10. The Spirit proceeds from the Lord Jesus Christ to permanently indwell the sinner who trusts in the Lord Jesus as his Savior. (John 14:16-17, 26; 16:5-15; Acts 1:8; 2:33). God the Holy Spirit s role in man s salvation: (1) Common Grace: Makes the gospel understandable (John 16:7-11; 2 Corinthians 2:14b). (2) Regeneration: Creates a human spirit at the moment of salvation (John 3:1-16). (3) Efficacious 2017 William E. Wenstrom, Jr. Bible Ministries 10

Grace: Makes the believer s faith in Christ effective for salvation (2 Corinthians 6:2; Ephesians 2:8-9). Seven conversion ministries of God the Holy Spirit: (1) Efficacious Grace: Makes faith in Jesus Christ effective for salvation (2 Corinthians 6:1-2; Ephesians 2:8-9). (2) Regeneration: Creates a human spirit for the purpose of the imputation of eternal life (John 3:1-16; Titus 3:5). (3) Baptism of the Spirit: Places every believer in union with Jesus Christ (John 7:37-39; 1 Corinthians 12:13; Ephesians 4:5; 1 Peter 3:21). (4) Indwelling: Creates a temple for the indwelling of Jesus Christ (Romans 8:11; 1 Corinthians 3:16; 6:19-20; 2 Corinthians 6:16). (5) Filling: Influences the soul of the believer in executing the plan of God for the church age (Ephesians 5:18). (6) Sealing: Puts His stamp on the believer to guarantee their salvation (2 Corinthians 1:22; Ephesians 1:13; 4:30). (7) Distribution of Spiritual Gifts: Gives every believer a spiritual gift (1 Corinthians 12:4-11). God the Holy Spirit s post-conversion ministries on behalf of the believer: (1) Empowers the believer to execute the plan of God (John 14:16, 26; Galatians 5:16, 25; Ephesians 5:18; Philippians 2:13). (2) Reproduces Christ-like character in the believer (Galatians 4:19; 5:5, 16-23). (3) Teaches the believer the doctrines of Christ (John 14:26; 1 Co. 2:10-16; 1 John 2:20, 27). (4) Convicts the believer of sin (John 16:7-11; Romans 8:4-14; Ephesians 4:30; 1 Th. 5:18). (5) Leads the believer in worshipping the Father (John 4:24; Philippians 3:3; Romans 8:4-13). (6) Promotes spiritual maturity (Galatians 5:1-5; He. 5:11-6:6). (7) Applies truth to the believer s experience (John 14:26; Romans 8:16; Ephesians 6:18). (8) Gives power to the believer s prayer life (John 15:7; Ephesians 6:18; Jude 20). (9) Promotes worship of God (John 4:23-24; Ephesians 5:18-21; Philippians 3:3; Isaiah 59:1-2). (10) Gives capacity, burden and direction for witnessing (Acts 1:8; 1 Th. 1:5). (11) Gives capacity for ministry (1 Co. 1:12-14). (12) Provides fellowship for the believer (2 Corinthians 13:14; Philippians 2:1). God the Holy Spirit teaches the believer through the Word of God (John 14:26; 15:26). Several passages state that the believer is to give heed to what the Spirit is saying to the churches because of this spiritual principle that the Spirit takes the doctrines of Christ and makes them understandable to the believer. The Spirit speaks to the church through the communication of the Word of God. Acts 21:11 This is what the Holy Spirit says. (NASB95) Acts 28:25 The Holy Spirit rightly spoke through Isaiah the prophet to your fathers. (NASB95) 1 Corinthians 12:3 Therefore I make known to you that no one speaking by the Spirit of God says, Jesus is accursed ; and no one can say, Jesus is Lord, except by the Holy Spirit. (NASB95) 2017 William E. Wenstrom, Jr. Bible Ministries 11

1 Timothy 4:1 But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons. (NASB95) Hebrews 3:7 Therefore, just as the Holy Spirit says, TODAY IF YOU HEAR HIS VOICE. (NASB95) Revelation 2:11 He who has an ear, let him hear what the Spirit says to the churches. (NASB95) Revelation 2:17 He who has an ear, let him hear what the Spirit says to the churches. (NASB95) Revelation 2:7a He who has an ear, let him hear what the Spirit says to the churches. (NASB95) Revelation 3:6 He who has an ear, let him hear what the Spirit says to the churches. (NASB95) Revelation 3:13, He who has an ear, let him hear what the Spirit says to the churches. (NASB95) Revelation 3:22 He who has an ear, let him hear what the Spirit says to the churches. (NASB95) The church age believer is totally dependent upon the Holy Spirit in order to attain Christ-likeness and as a result execute the plan of God (Galatians 5:5, 16; Ephesians 3; 16-17). He is the believer s true teacher (John. 14:16-20, 26; 15:26; 16:7-16; 1 Co. 2:10-16; 2 Corinthians 13:14; Galatians 5:5, 16-25; Ephesians 3:16-19; 5:18; 1 John 2:20-27). The Holy Spirit uses the Word of God to produce Christ-like character in the believer (Galatians 5:22-23; Philippians 2:13). He takes the Word and empowers, guides and directs the believer in the process of executing the Father s plan (Acts 8:29; Romans 8:14, 26; Philippians 3:3; 2 Per. 1:21; cf. Hebrews 4:12). He calls attention sin in the life of the believer by taking the Word of God and using it to convict him (2 Tim. 3:16-17; Hebrews 4:12; cf. John 16:7-11; 1 Corinthians 2:10-16; Ephesians 4:30; 1 Thess. 5:19). Therefore, the Holy Spirit is the member of the Trinity who reveals whether the believer is living in accordance with the doctrines of Christ or not (John 16:7-16; Romans 8:14). God the Holy Spirit produces peace in the soul of the believer who applies the Word of God and in particular applies the doctrine of prayer (Phil. 4:6-7). There are two types of sin committed by the unbeliever against God the Holy Spirit: (1) Blasphemy against the Spirit (Matthew 12:14-32) (2) Resistance of the Holy Spirit (Acts 7:51). There are three sins by the believer against the Holy Spirit: (1) Lying to God the Holy Spirit (Acts 5:3) (2) Grieving the Holy Spirit (Ephesians 4:30) (3) Quenching the Holy Spirit (1 Thess. 5:19). The Disciple s Study Bible presents the following summary note on the Holy Spirit, they writes, The Spirit is not a possession we hold on to but a Person we 2017 William E. Wenstrom, Jr. Bible Ministries 12

love and obey. People must choose between the way of the flesh or sinful nature and the way of the Spirit. We should choose the Spirit of life (Ro 8:2-note), the Spirit (Ro 8:4-note), the Spirit of Christ (Ro 8:9-note), the Spirit of Him Who raised Jesus (God, Ro 8:11-note), the Spirit of God (Ro 8:14-note), and the Spirit of sonship (Ro 8:15-note). The Spirit gives life (Ro 8:2-note), peace (Ro 8:6-note), freedom (Ro 8:9-note), leadership (Ro 8:14-note), assurance (Ro 8:16- note), hope (Ro 8:23-note; Ro 8:24-note), and help (Ro 8:26-note). The Spirit is with all Christians (Ro 8:9-note, Ro 8:14-note). The Spirit makes Christians God's children and able to say Father when we pray (Ro 8:15-note). The Spirit assures us that we are in fact God s children (Ro 8:16-note), and that, even though we pass through much suffering, we will eventually share in the glory of Christ (Ro 8:17- note). With all this we remain free. We must choose to follow the Spirit, to live according to the Spirit (Ro 8:5-note), to set our minds on what the Spirit desires (Ro 8:5-note), to be controlled by the Spirit (Ro 8:9-note), to put to death the old way of life (Ro 8:13-note), and to be led by the Spirit (Ro 8:18-note). These phrases all refer to a serious commitment to live as Christians with the help of God's Spirit. This includes high moral standards (Ro 8:4-note) and more. Obeying the Spirit means a personal loyalty and obedience to Christ which expresses itself by following the leadership of the Spirit in all life's decisions. This is active cooperation as well as passive yielding. The Spirit's work is not irresistible. The Spirit prefers to wait and allow us to obey His leadership freely. Paul's call to obey the Spirit makes no sense at all if the Spirit is only an impersonal power or force. The Spirit is personal, and this leads to the commands to respond to the Spirit in a fully personal manner. 21 In Romans 8:1-28, the apostle Paul makes fourteen affirmations about the Holy Spirit that constitute His work in the life of the believer. Romans 8:1 Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. 2 Because, the life-giving Spirit s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free from the sin nature s authoritative power as well as spiritual death s. (Author s translation) In Romans 8:1, another merciful act is revealed in that the justified sinner is never under any condemnation whatsoever as a result of being placed in union with Christ. Romans 8:2 affirms that the life-giving Spirit s authoritative power, by means of the death and resurrection of Christ Jesus, has set them free from the authoritative power of the sin nature as well as spiritual death s. 21 Disciple's Study Bible 2017 William E. Wenstrom, Jr. Bible Ministries 13

Romans 8:3 For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, 4 so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. (Author s translation) Romans 8:3-4 affirms that the Father s purpose for sacrificing His Son was so that the righteous requirement of the Law, i.e. perfect obedience would be fulfilled in an experiential sense in those Christians who are not conducting their lives in submission to the sin nature but in submission to the Spirit. Romans 8:5 For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit. 6 In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace. (Author s translation) The third affirmation about the Spirit is that submission to the Spirit is the basis for experiencing eternal life and the peace of God, i.e. fellowship with God and failure to submit to the Spirit is loss of fellowship with God. Romans 8:9 presents the fourth affirmation. Romans 8:9 However, all of you, without exception are, absolutely not, as an eternal spiritual truth, existing in the state of being in bondage to the flesh but rather in subjection to the authority of the Spirit, if in fact-and let us assume that it is true for the sake of argument the Spirit, who is God does dwell in all of you. Of course, He does. However, if, and let us assume that it is true for the sake of argument anyone does not possess at all the Spirit proceeding from Christ, then this one, as an eternal spiritual truth, by no means belongs to Him. (Author s translation) Romans 8:9 affirms that the indwelling presence of the Spirit is the distinguishing mark of a Christian in contrast to the unbeliever who is not indwelt by the Spirit. Romans 8:10 However, if, and let us assume that it is true for the sake of argument Christ does, as an eternal spiritual truth, exist in all of you. Of course, He does! Then, on the one hand, the body is, as an eternal spiritual truth dead because of the sin nature while on the other hand, the Spirit is, as an eternal spiritual truth, life in all of you because of righteousness. (Author s translation) Paul teaches in the protasis of a first class condition that appears in Romans 8:10 that the Christian is indwelt by Christ. Then, in the apodosis, he teaches that while on one hand, the Christian s body is dead due to the sin nature but on the 2017 William E. Wenstrom, Jr. Bible Ministries 14

other hand, the Spirit is life and peace because of imputed righteousness. Therefore, the fifth affirmation about the Spirit is that the Spirit, who is inherently eternal life indwells the Christian and thus eternal life indwells the Christian because the Christian possesses the imputed righteousness of Christ. Romans 8:11 presents the sixth affirmation about the Spirit. Romans 8:11 However, if, and let us assume that it is true for the sake of argument the Spirit, proceeding from the One (the Father) who raised the unique Person of Jesus from the dead ones, does dwell in all of you. Of course, He does! Then, the One (the Father) who raised Christ from the dead ones, will also give life to your mortal bodies through His Spirit who does permanently dwell in all of you. (Author s translation) Therefore, we can see that in Romans 8:11 Paul teaches that the Spirit will transform the mortal body of the Christian at the resurrection of the church, thus giving them a resurrection body to replace their present bodies that contain the sin nature. The seventh affirmation is found in Romans 8:13. Romans 8:12 Indeed, therefore, spiritual brothers, we, as an eternal spiritual truth, are debtors, by no means to the flesh, that is, a lifestyle in submission to the flesh 13 because, if, and let us assume that it is true for the sake of argument, you, at any time, live in submission to the flesh, then, you will certainly die. However, if and let us assume that it is true for the sake of argument by means of the omnipotence of the Spirit, you, at any time, put to death the actions produced by the body, then, you will certainly cause yourself to live. (Author s translation) Romans 8:13 affirms that the Christian puts to death the deeds of the sin nature and experiences eternal life by means of the omnipotence of the Spirit. In Romans 8:14, we have the eighth affirmation about the Spirit. Romans 8:14 Because, all of us who are, as an eternal spiritual truth, led by means of the Spirit, who is God, these are, as an eternal spiritual truth, God s sons. (Author s translation) The eighth affirmation about the Spirit is that the sons of God are led by the Spirit of God. The ninth and tenth affirmations are found in Romans 8:15. Romans 8:15 Because by no means have all of you received the Spirit who brings about slavery resulting in fear again. On the contrary, all of you have received the Spirit who brings about the adoption as sons by means of whom, we, as an eternal spiritual truth, cry out, Abba! Father! (Author s translation) 2017 William E. Wenstrom, Jr. Bible Ministries 15

The ninth affirmation is that the Spirit adopted the Christian Roman style into the family of God. The tenth affirmation is that the Spirit is the means by which the Christian cries out to God and addresses Him as Abba! Father! The eleventh affirmation is found in Romans 8:16. Romans 8:16 The Spirit Himself, as an eternal spiritual truth, bears witness to our human spirit that we are, as an eternal spiritual truth, God s children. (Author s translation) This passage teaches that the Spirit bears witness to the Christian s human spirit that they are a child of God. The twelfth affirmation about the Spirit appears in Romans 8:23. Romans 8:23 Furthermore, not only this, because, we ourselves, as an eternal spiritual truth, possess the first fruit, namely, the Spirit, we ourselves also always groan within ourselves. Consequently, we are always eagerly waiting for the adoption as sons, the redeeming of our body. (Author s translation) This passage teaches that the twelfth affirmation about the Spirit is that He is both the evidence and the guarantee that the Christian will receive a resurrection body. The thirteenth affirmation is presented by Paul in Romans 8:26-27. Romans 8:26 Furthermore, in the same way, the Spirit, as an eternal spiritual truth, also assists with our weakness because we are totally uncertain as to what to pray for in accordance with that which is, as an eternal spiritual truth, absolutely essential but rather the Spirit Himself, as an eternal spiritual truth, intercedes on behalf of us with inexpressible groanings. 27 That is, the one who, as an eternal spiritual truth, searches our hearts, knows perfectly and intimately what is eternally the Spirit s mind-set because He always intercedes on behalf of the saints in accordance with God the Father s will. (Author s translation) Romans 8:26-27 affirms that the Spirit assists the Christian in his weakness because the Christian does not always know what to pray for by interceding on behalf of the Christian in accordance with the Father s will, with inexpressible groanings to the Father. Then, lastly the fourteenth and final affirmation about the Spirit is presented by Paul in verse 28. Romans 8:28 In fact, we know without a doubt that for the benefit of those who are characterized as divinely loving God the Father, He (the Spirit), as an eternal spiritual truth, always works each and every circumstance together for the good, for the benefit of those who are, as an eternal spiritual truth, the chosen ones, in accordance with His predetermined plan. (Author s translation) 2017 William E. Wenstrom, Jr. Bible Ministries 16

The fourteenth affirmation about the Spirit that is contained in Romans 8:1-28 is that the Spirit works both positive and negative circumstances together for the good, i.e. conforming the Christian into the image of Christ. The believer must be aware of the fact that there is a distinction between the indwelling of the Spirit and the filling of the Spirit. The former is taught in John 14:16, Romans 8:9, 11, 1 Corinthians 3:16, 6:18-20, 2 Corinthians 6:16 and 1 John 2:20, 26-28. The indwelling of the Spirit occurs at the moment of justification and is permanent meaning it cannot never be lost due to sin (Rm. 8:9; 1 Cor. 3:16). The Scriptures teach that the Spirit still indwells Christians when they sin indicating that the indwelling of the Spirit can never be lost due to sin. This is unlike the filling of the Spirit which can be lost due to sin but regained through the confession of sin (1 John 1:9) and maintained by obedience (1 John 2:3-6). That the Spirit still indwells a believer when they sin is implied in that in 1 Corinthians 6:18-20, Paul commands the Corinthian believers, some of which were involved in gross sexual immorality, to flee immorality on the basis that the Spirit indwells their bodies. Furthermore, the indwelling of the Spirit is permanent because the Lord Jesus taught in John 14:16-17 that the Spirit will be with them forever, thus obedience is not a condition for the indwelling of the Spirit. Only in the Old Testament could the indwelling of the Spirit be lost as was the case with King Saul. In fact, in Psalm 51:11, David prayed that God would not take away the Spirit from him. So, prior to the day of Pentecost the indwelling of the Spirit was temporary whereas from that day on until the conclusion of the church age, it is permanent. Charles Ryrie writes Anointing in the Old Testament, a very solemn matter, made a person or thing holy and sacrosanct (Exod. 40:9 15). It was associated with the Holy Spirit and with equipping for service (1 Sam. 10:1, 9; Zech. 4:1 14). In the New Testament Christ was anointed (Luke 4:18; Acts 4:27; 10:38; Heb. 1:9) and all believers are anointed (2 Cor. 1:21; 1 John 2:20, 27). As far as the anointing of believers is concerned, these passages teach that it is not something repeated but something that abides. Although Old Testament anointing was related more to service (as also was Christ s anointing), New Testament believers anointing concerns a relationship that enables us to understand truth. Old Testament anointing seems closer to the idea of the filling of the Spirit, whereas believers anointing is akin to the indwelling of the Spirit. Not every believer experienced it in the Old Testament; all do today. It may have been repeated in the Old Testament; it abides on all believers today. The New Testament clearly teaches that all believers are permanently indwelt. Let not our familiarity with this blunt the significance of it. This universal and permanent ministry to believers stands in sharp contrast with the indwelling ministry of the Spirit in the Old Testament (John 2017 William E. Wenstrom, Jr. Bible Ministries 17

14:17). It means that whether or not we feel it, God the Holy Spirit lives within our beings constantly. This ought to give us (a) a sense of security in our relationship with God, (b) a motivation to practice that presence of God, and (c) a sensitivity to sins against God. 22 The indwelling presence of the Spirit in the Christian is evidence of the Christian s justification. It is also proof of the Christian s salvation and of their position in Christ and identification with Christ in His death and resurrection. The indwelling of the Spirit and Christ serve as a sign that the Christian is a child of God. The indwelling of the Spirit and Christ serve as assurance for the Christian that he or she is eternally secure. It also serves as encouragement to the Christian when he or she endures underserved suffering. The indwelling of the Spirit and Christ serve also as motivation for the Christian to grow to spiritual maturity. It is the basis for the Christian to give number one priority to their relationship with God rather giving it to people. The indwelling of the Spirit and Christ serves as a reminder to the Christian that they possess divine omnipotence available to them to grow to maturity and to endure undeserved suffering. It is also a guarantee that the Christian possesses eternal life and will live with God forever. The indwelling of the Spirit and Christ serve as a guarantee that the Christian will receive a resurrection body. The indwelling of the Spirit is the principle of victory over the old sin nature. The filling of the Spirit is the function of victory over the old sin nature. The word principle means that the indwelling is the reason or the basis for our victory over the old sin nature. The word function refers to how we are to operate to gain a moment-by-moment victory in our lives over the old sin nature. The filling of the Spirit is dynamic, whereas the indwelling is static. The Christian is commanded to be filled with the Spirit whereas they are never commanded to be indwelt by the Spirit. When you are filled with the Spirit you are appropriating by faith the indwelling presence of the Spirit. In 1 John 2:20, the prepositional phrase apo tou hagiou (ἀπὸ τοῦ ἁγίου), from the Holy One expresses the fact that Jesus Christ is the source from which the recipients of this epistle received this anointing. This is not a reference to the Father since Jesus taught His disciples that He would send the Holy Spirit to indwell them (cf. John 14:16-17, 26, 15:26; 16:5-15). Notice in John 14:16-17, 26, 15:26, 16:5-15, the Lord Jesus Christ told His disciples including John that He would ask the Father to send them the Holy Spirit. Thus, He is the source of the believer receiving the Holy Spirit to permanently indwell them since His request for this from the Father on their behalf prompted the Father to send the Spirit in the first place. In other words, His prayer is the source of the Father sending the Spirit 22 Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (pp. 412 413). Chicago, IL: Moody Press. 2017 William E. Wenstrom, Jr. Bible Ministries 18