Monthly Archives: February 2017

The Prize is Immortality and Eternal Life (Ignatius to Polycarp)

In one of my recent posts, I discussed how the “crown of life” mentioned in James and Revelations is a way of describing eternal life itself. The “crown of life” is the “crown that is life.” Those who persevere in their faith receive this prize—eternal life.

When we study the earliest church fathers, this teaching that eternal life itself is the Christian’s reward is reinforced.

One such instance is the following quote from Ignatius in his letter to Polycarp. Both Ignatius and Polycarp were students of the Apostle John. They were directly exposed and taught from John himself. As such, their writings help us understand how the earliest Christians understood and interpreted scripture. This particular letter of Ignatius was written to Polycarp, the Bishop of Smyrna, as Ignatius was being taken to Rome, where he would eventually be martyred.

Ignatius writes:

The times call for you, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both you [and those under your care] may attain to God. Be sober as an athlete of God: the prize set before you is immortality and eternal life, of which you are also persuaded. (Ignatius to Polycarp; 2. 3; Roberts and Donaldson)

The prize of the Christian athlete is immortality and eternal life. This prize is not behind us according to Ignatius, but set before us. It is something we strive for as we seek to “attain to God.”

This quotation reminds us of Paul’s statement to the Corinthian church:

Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. (1 Cor. 9:24-27)

Ignatius was encouraging Polycarp with the same teaching that Paul himself wrote here to the Corinthians. Paul admonishes us to run the race in order to win the prize. The prize is an imperishable wreath, a reference to immortality (and which also seems to be another way of saying the “crown of life”).

Ignatius, knowing Paul’s intent, doesn’t even bother to use an analogy when describing the reward. He comes out and says plainly that the prize is eternal life. It is immortality.

This is just another tidbit that helps us have an informed, historical perspective of the early church teaching regarding salvation, perseverance, and completing the journey of faith.

Ignatius quotation translated by Alexander Roberts and James Donaldson. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.)

The Lord Will Save Me into His Kingdom (2 Timothy 4:18)

While analyzing every New Testament use of the Greek verb “sozo” (σῴζω), meaning “to save,” I was surprised to find an instance I never noticed before.

Paul uses this verb 29 times in his letters (31 if you include Hebrews), and almost every instance has been consistently translated as some variation of “to save” in regards to our spiritual redemption and deliverance. When we look in the New Testament as a whole, and specifically in the Gospels, this verb is also often used in a more general sense when Jesus heals someone. The sick, lame, and blind are often “made well” (sozo) by Jesus. So we do see broader NT usage that’s not limited solely to spiritual salvation. However, Paul consistently uses it in the sense of spiritual salvation, which were most familiar with. (Here’s a list of every NT use.)

Although in Paul’s letters “sozo” has been consistently translated as some form of “to save,” there is one exception found in 2 Timothy 4:18, where it reads “will bring me safely”:

The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. (NIV 2 Timothy 4:18)

Most translations have some form of the phrase “will bring me safely.” Nothing is wrong with this translation. It does communicate the Paul’s overall meaning here.

However, it also unfortunately obscures the Paul’s use of “sozo” here. The entire phrase “will bring [me] safely” is translated from the future tense of “sozo,” meaning “he will save” (sosei; σώσει). This is significant because Paul has previously and consistently used this verb to communicate spiritual deliverance.

Young’s Literal Translation is one of the few that translate it as “ will/shall save”:

and the Lord shall free me from every evil work, and shall save me — to his heavenly kingdom; to whom is the glory to the ages of the ages! Amen.

I find this particularly interesting. Here Paul, near the end of his earthly ministry, is anticipating the Lord’s continued protection and ultimate future salvation into Jesus’ kingdom. He writes that the Lord “will save me into his heavenly kingdom.”

If you survey all the scriptures, Paul describes our salvation not only as a past event, but also as an ongoing process and a future hope. Just as God has delivered us from sin and death at our conversion, we are still being saved and ultimately will be saved.

Paul himself was no exception, as we see in his second letter to Timothy. He knew the value of perseverance, of running the race to the end. After writing that the time of his “departure” had come (2 Timothy 4:6), Paul writes:

I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing. (2 Timothy 4:7-8)

Why will God rescue Paul from every evil work? Why will Jesus save him into the kingdom? It is because he’s “kept the faith.” He’s poured out his life as a servant in praise to God. He’s wholeheartedly trusted God with all that he has. He now looks forward to the completion of his salvation when he receives the “crown of righteousness,” given to those who persevere and joyfully anticipate Jesus’ glorious return.

What Is the Crown of Life?

The crown of life is mentioned twice in the New Testament—once in James and once in Revelations. In both instances, the crown is received by those who stand the test through perseverance in the faith.

Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. (James 1:12)

Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. (Revelations 2:10)

What Is the Crown?
When James and John allude to the “crown of life,” they aren’t thinking of some literal, physical crown. The “crown of life” refers to eternal life itself. It’s not just a bonus reward that only some people get in the eternal kingdom, but rather the prize received by all entrants into heaven.

This particular phrase uses what is known in Greek grammar as the genitive of apposition or epexegetical genitive. The genitive of apposition is often used when the head noun (here, “crown”) is metaphorical. The substantive in the genitive case that follows (here, “of life”) refers roughly to the same thing as the head noun (“crown”). (For more detail, check out this chart).

Put in simple terms, “crown of life” means more specifically “the crown that is life.” Life itself is the future reward. In keeping with the genitive of apposition, “crown” is a metaphorical reference that is further clarified by “of life.” So, the “crown of life” is simply another way to say “eternal life.”

This same concept applies to other “crowns” mentioned in the epistles. We read of a “crown of righteousness” (2 Tim. 4:8) and a “crown of glory” (1 Peter 5:4). Just as with the crown of life, righteousness and glory are the rewards themselves. This makes perfect sense. When we enter heaven, we will be forever justified (found righteous) and glorified.

Conditions Upon Receiving Eternal Life
According to James, the crown will be given only to those who are approved after persevering under trial. The trial, of course, is a testing. It reveals the quality of that which is tested, in this case the Christian. After being tested by various trials, we will be either be approved or rejected. Those that are approved will receive eternal life (represented by the crown of life).

This crown has been promised to those who love God. Those who persevere and stand approved have been shown to truly love God, and thus receive eternal life. The one who is approved through perseverance and the one who loves God are one and the same. If you love God, you will persevere. If you persevere through trials, you show your love for God. They are different perspectives of the same reality.

The other reference in Revelations is completely consistent with the teaching in James. They both reinforce each other and communicate the same message. John, relaying the words of Jesus, writes that those who “remain faithful until death” will receive eternal life. Those who persevere until the day they die are those who are tested and found approved. They truly love God, as evidenced by their willingness to lay down their lives for Him. They walk in the same footsteps of Jesus as true disciples, loving as Jesus loved. As such, they receive the crown of life, which symbolizes eternal life.

This perseverance until our death isn’t in our strength alone, but with God’s help as we walk in obedience with Him. He will strengthen and guide us to the end, no matter what the trials. However, we must remain in Him through daily laying down our lives in service to God and others. If we are continually faithful in the small matters, he will strengthen us to remain faithful when faced with trials no mortal could withstand without divine help. And once we have overcome, we will receive the crown of life—life forever with God.

The words of Paul speak to this reality of God’s support as we abide in Him:

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass. (1 Thessalonians 5:23-24)

Test the Spirits and Hold Fast to the Faith

The Apostle John writes in his first epistle, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” (1 John 4:1). We are to test “the spirits.” Whatever we read or hear, we are to examine it closely.

This couldn’t be more applicable today. The sheer number of false teachings have only multiplied over time. The earliest believers had many serious heresies to guard against despite Christianity still being relatively obscure.

I’ve addressed common false teachings here already, correcting those that deny the need for obedience, repentance, and continued faithfulness to receive the eternal promises. Among the Evangelical churches, such undermining of holy living is an insidious and deadly strain of deception.

If Satan can convince a Christian that they are saved despite disobedient living—simply because they agree intellectually with the primary tenants of Christianity—he’s effectively destroyed their soul. Many people will call out to Jesus on the last day, pleading to be allowed into the Kingdom. And Jesus will say, “I never knew you! Depart from Me, you lawbreakers!” (Matthew 7:12)

However, there are other strains of deception—too many to mention here.

I came across a blogger who teaches at an American bible college, holds a Master’s degree in New Testament Studies and a Doctorate in Theology. His website focuses on theology, NT studies, Jesus, and the Kingdom of God. He affirms the death and resurrection of Jesus. He knows his Greek and Hebrew, and seems quite well read.

Yet, I knew something was off. And I wasn’t exactly sure what it was. He had no statement of faith to examine. Scrolling through his posts, I noticed a theme of emphasis on the humanity of Jesus. Nothing explicitly wrong with that, since Jesus was indeed fully human (and fully God). Looking at his YouTube videos, he seemed earnest, but something troubled my spirit, or perhaps the Spirit within me.

It wasn’t until I looked at a book he co-authored that the light bulb went off. Everything I noticed on his blog fell into place. I knew his error.

He denies the divinity of Jesus, arguing that Jesus was just a man who did not exist prior to His human birth. Yet, he still teaches that Jesus was the (human) Son of God and the Messiah.

Here we have someone, who knows the Bible, theology, the original languages, but denies the trinity and the divinity of Jesus. It doesn’t matter how correct your theology is in other areas. If you deny that Jesus is God, we’re left with nothing. That is the core. Those that teach that Jesus is not God, simply do not know God. This blogger, despite all his intellectual prowess, does not know God. We can pray for his salvation, but we should not listen to him in the slightest.

The moral is don’t take everyone at face value, just accepting what they say. Test the spirits. Examine their teachings. Know your Bible. Know the doctrinal foundation communicated to us by the Apostles. Hold fast to the faith.

Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son. (2 John 1:9 NIV)

Early Church Teaching on Abortion

Abortion has been a hot political topic in the United States for many years.

Especially in Western culture, where Christianity historically has had influence, it can appear at first glance to be a purely modern, politicized debate. Those arguing for the “right” of a woman to abort her child, frame the issue as one of progress. They argue that our society should be unshackled of old-fashioned morals and brought into a more enlightened future.

This, of course, is utter nonsense.

When we study history, it becomes quickly clear that abortion and infanticide (essentially abandoning babies) were both common practices during the first couple centuries. Abortion is not some progressive ideal unknown to ancient society. The Roman Empire was thoroughly secular, although not in the modern atheistic sense. Living conditions for the average citizen was quite poor and degrading. The cultural sexual mores were not yet positively influenced by Christian teaching. Consequently, it is little surprise that abortion was quite commonly practiced, just as it is today.

Everett Ferguson expounds upon this in Backgrounds of Early Christianity:

The Hellenistic world lived under the shadow of too many mouths to feed. This fact meant that many children were abandoned, exposed to die. W. W. Tarn has presented evidence that from 230 B.C. onward, the one-child family was commonest in Greece. Families of four or five children were very rare. […] The answer to overpopulation was infanticide. Abortions were often attempted, but not infrequently were fatal to the mother; they were made illegal under Septimius Severus. More frequent was the exposure of the newborn child. The unwanted child was simply left to die on a the trash heap or in some isolated place. (Ferguson, 80-81)

He goes on to explain that Greek and Roman society did not consider a newborn as a legitimate family member until the father accepted the baby into the family. “Thus,” Ferguson writes, “they did not consider exposure murder but the refusal to admit to society.”

These secular attitudes towards newborn children stood in stark contrast with Jewish and Christian teachings. The early church, in agreement with Judaism, strongly prohibited aborting or abandoning children.

The early Christian document known as the Didache (50-70 AD), listing the basic rules of Christian practice, includes both acts as completely impermissible:

The second commandment of the teaching is: You shall not murder; you shall not commit adultery; you shall not corrupt children; you shall not be sexually immoral; you shall not steal; you shall not practice magic; you shall not engage in sorcery; you shall not abort a child or commit infanticide. (Didache 2. 1,2; Holmes, 3rd Ed.; bold mine)

History is not on a continuum from ignorance to progressive “wisdom.” Just like today, abortion was commonly practiced in Greek and Roman society. It was only later, influenced by Christian teachings which truly valued children, that Western practices and views gradually shifted.

Formerly Christian societies have seen a resurgence in these ancient sins while Christian faith has simultaneously declined. This, of course, is no surprise. Jesus told us that in the last days “most people’s love will grow cold.” (Matthew 24:12) Even a parent’s heart for their child.

No Immoral, Impure or Covetous Person Has a Kingdom Inheritance (Ephesians 5:1-6)

In Ephesians, Paul exhorts the believers there to imitate God and avoid grievous sin:

Therefore be imitators of God, as beloved children; ²and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

³But immorality or any impurity or greed must not even be named among you, as is proper among saints; ⁴and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks. ⁵For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.

⁶Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. (Ephesians 5:1-6; bold added)

I want to draw attention to the three sins Paul names in verse 3. He specifically warns against:

Sexual immorality (porneia, πορνεία)
Impurity (akatharsia, ἀκαθαρσία)
Covetousness/greed (pleonexia, πλεονεξία).

After listing other unbecoming behavior and encouraging thankfulness as a godly alternative, Paul returns to these original three sins in verse 5, now addressing those who are practicing this disobedient behavior.

Paul forcefully clarifies why there should not even be a hint of such idolatry. He writes that no sexually immoral (pornos, πόρνος), impure (akathartos, ἀκάθαρτος), and covetousness/greedy (pleonektes, πλεονέκτης) persons have an inheritance in the eternal kingdom. Anyone unrepentantly living in these sins are not heirs of the kingdom and have no hope beyond this life.

Paul creates a clear parallel between verse 3 and 5, repeating the three sins in the same order, to reinforce and highlight his warning.

He’s practically shouting by using this repetition. Watch out Christians! If you live this way, you won’t have an inheritance in the kingdom of God. You all “know this with certainty.”

Paul is concerned that a false teacher may “deceive” them “with empty words” by downplaying the risk of participating in such sin.

He isn’t writing generally about these sins and their consequences for unbelievers. Rather, this warning is specifically for Christians, so they will stop sinning and thus avoid condemnation. In verse 3, he addresses the Christian saints (“among you”; “among saints”). In verse 5, Paul again specifically directs his warning towards the same believers (“for this you know with certainty”). Finally, he warns Christians against being deceived with any contrary teaching (“Let no one deceive you”).

After these strong words, Paul goes on to encourage the believers in Ephesus to “walk as children of Light” now that they are no longer in darkness. (Eph. 5:8) He’s persuasively presenting two sides of the same coin. He warns of the severe consequences for Christians who return to living in darkness, while also encouraging them to walk in holiness according to God’s will.

If this warning applied then, how much more so today within our immoral culture? Fortunately, we are not left in the battle alone. Jesus has given us His Spirit, to strengthen and guide us until we receive the eternal promises. Yet, the warning remains.

Holy Spirit in the Old Testament: Upon or Within People?

I have heard it often taught that the Holy Spirit only came “upon” people in the Old Testament. This supposedly changed in the New Testament, specifically after the Holy Spirit was given on Pentecost, with the Holy Spirit now coming into and dwelling within us. Before the Spirit was upon, and now the Spirit dwells within.

Unfortunately, this teaching is a theological old wives tale. Over time, it’s been repeated over and over, from preacher to preacher, without anyone actually verifying its accuracy.

However, when we look at scripture, it becomes clear that this distinction has no basis in fact. Although the Holy Spirit wasn’t universally given to the people of God in the Old Testament, the Holy Spirit did dwell within many godly individuals, just as the Holy Spirit dwells within us as Christians.

The Holy Spirit in the Old Testament
It’s understandable that many believe that the Holy Spirit only came upon (or rested on) saints in the Old Testament. If you were to do a survey of all the verses that mention the Holy Spirit, you would find that many verses do use this language to describe the giving of the Holy Spirit. (For a few examples, see Numbers 11:25; Judges 3:10; 1 Samuel 16:13)

Yet, there are also instances when scripture describes the Holy Spirit filling people. Several examples of this can be found in Exodus, where God fills individuals with the Holy Spirit in order to construct the tabernacle:

Now the Lord spoke to Moses, saying, “See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah. I have filled him with the Spirit of God in wisdom, in understanding, in knowledge, and in all kinds of craftsmanship, to make artistic designs for work in gold, in silver, and in bronze, and in the cutting of stones for settings, and in the carving of wood, that he may work in all kinds of craftsmanship. (Exodus 31:3)

Joshua, commissioned by the Moses to lead the Israelites, was also filled with the Holy Spirit when Moses laid his hands on him:

Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the Lord had commanded Moses. (Deut. 34:9)

The Apostle Peter, referring to the Old Testament prophets, specifically states that the Holy Spirit was within them:

As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. (1 Peter 1:10-11)

Although the Old Testament does indeed describe the Holy Spirit coming on or upon individuals, this is just a different way of describing the Holy Spirit entering or filling a person. In 2 Chronicles 24:20, we read that “the Spirit of God came on Zechariah.” However, 1 Peter 1:11 indicates that the Holy Spirit was within the prophets, which would include Zechariah. So while the Old Testament commonly (although not exclusively) describes the Spirit coming upon, the New Testament clarifies that this meant the Spirit was also within them. It’s simply two different ways to describe the same phenomenon.

The Holy Spirit in the New Testament
Most everyone agrees that the Holy Spirit dwells in us as Christians. Paul makes this clear in Romans 8:9, writing that for true Christians, “the Spirit of God dwells in you.” When the Holy Spirit was poured out on Pentecost, all the believers were “filled with the Holy Spirit.” (Acts 2:4) Again, language describing an indwelling of God’s Spirit. (Other examples include Acts 4:8, 31; 9:17; 2 Timothy 1:14)

Interestingly, there are also New Testament examples where the Holy Spirit is described as coming “upon” people!

We read the following in Luke’s account of Jesus’ baptism:

Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened, and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, “You are My beloved Son, in You I am well-pleased.” (Luke 3:21-22)

The Greek word here for “upon” could also be translated as “on” (epi, ἐπί). The ancient translators of the Greek Old Testament (Septuagint), used this same word (epi) for the Hebrew equivalent of “upon” (al, עַל) when the Spirit came upon various persons.

Jesus, foretelling the gift of the Holy Spirit, told His disciples that the Holy Spirit would come “upon” (epi, ἐπί) them:

“It is not for you to know times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:7b-8)

Still more examples would include Acts 10:44 and Acts 19:6, both of which use “upon” when describing the giving of the Holy Spirit.

Of course, this does not mean that the Holy Spirit is only “upon” us now in the New Covenant. As I’ve shown, the Bible uses different terminology to describe the same interaction between the Holy Spirit and humans. When the Holy Spirit came upon the disciples, it also filled them and dwelled within them. All are simply different ways of describing the same event.

Summary
Although the Holy Spirit was more selectively given in the Old Testament, the manner in which it was given does not differ at all from the New Testament. The Holy Spirit filled individuals both before and after Christ. The difference in terms is simply alternate expressions used when describing the same functional event.