Renewal Theology: Salvation, the Holy Spirit, and Christian Living: 002

239 Pages·1990·31.13 MB·English

by  J. Rodman Williams

RENEWALTHEOlDGY
RENEWAlTHmlOGY
Salvation, the Holy Spirit,
and Christian Living
1RodmanWilliams
Academic
Grand Rapids,
Books Michigan
A Zondervan Publishing House
To the Spirit of Truth
RENEWAL THEOLOGY: SALVATION. THE HOLY SPIRIT. AND CHRISTIAN LIVING
Copyright © 1990 by J. Rodman Williams
Academie Books is an imprint of Zondervan Publishing House
1415 Lake Drive, S.E., Grand Rapids, Michigan 49506.
Library of Congress Cataloging in Publication Data
Williams, J. Rodman (John Rodman)
Renewal theology : Salvation, the Holy Spirit, and
Christian living
p. em.
Bibliography: p.
Includes indexes.
ISBN 0-310-24190-1
I. Theology, Doctrinal. 2. Pentecostalism. I. Title.
BT75.2.W54 1990
230' .046-dc20 89-32108
CIP
All Scripture quotations, unless otherwise noted, are taken from the Revised Standard Version of
the Bible (copyright © 1946, 1952, 1971, 1973 by the Division of Christian Education of the
National Council of Churches in the USA) and are used by permission. Other versions frequently
cited include the King James Version, the New International Version, the New American
Standard Bible, and the New English Bible.
All rights reserved. No part ofthis publication may be reproduced, stored in a retrieval system, or
transmitted in any form or by any means-electronic, mechanical, photocopy, recording, or any
other-except for brief quotations in printed reviews, without the prior permission of the
publisher.
Edited by Gerard Terpstra
Printed in the United States of America
90 91 92 93 94 95 / AF / 10 9 8 7 6 5 4 3 2 1
CONTENTS
Abbreviations 9
Preface 11
1. Calling 13
2. Regeneration 35
3. Justification 61
4. Sanctification 83
5. Perseverance 119
6. The Holy Spirit 137
7. The Enabling Spirit 155
8. The Coming of the Holy Spirit 181
9. The Phenomenon of Tongues 209
10. The Mission of the Holy Spirit 237
11. The Reception of the Holy Spirit 271
12. The Effects of the Coming of the Spirit 307
13. The Gifts of the Holy Spirit 323
14. The Ninefold Manifestation 347
15. Christian Living 411
Bibliography 447
Persons Index 455
Subject Index 459
Scripture Index 463
ABBREVIATIONS
AB Anchor Bible
ASV American Standard Version
BAGD Bauer, Arndt, Gingrich, and Danker, Greek-English Lexicon of
the New Testament
BDB Brown, Driver, and Briggs, Hebrew-English Lexicon of the Old
Testament
BDF Blass, Debrunner, and Funk, A Greek Grammar of the New
Testament
EBC Expositor's Bible Commentary
EDT Evangelical Dictionary of Theology
EGT Expositor's Greek Testament
HNTC Harper's New Testament Commentary
IB Interpreter's Bible
ICC International Critical Commentary
IDB Interpreter's Dictionary of the Bible
ISBE International Standard Bible Encyclopedia, Revised Edition
JB Jerusalem Bible
KJV King James Version
LCC Library of Christian Classics
LXX Septuagint (Greek Old Testament)
NASB New American Standard Bible
NCBC New Century Bible Commentary
NEB New English Bible
NICNT New International Commentary of the New Testament
NICOT New International Commentary of the Old Testament
NIDNTT New International Dictionary of New Testament Theology
NIGTC New International Greek Testament Commentary
NIV New International Version
RSV Revised Standard Version
TDNT Theological Dictionary of the New Testament
TNTC Tyndale New Testament Commentary
TOTC Tyndale Old Testament Commentary
TWOT Theological Wordbook of the Old Testament
UBS United Bible Societies Greek New Testament
WBC Word Bible Commentary
WBE Wycliffe Bible Encyclopedia
ZPEB Zondervan Pictorial Encyclopedia of the Bible
9
PREFACE
Renewal Theology: Salvation, the Holy Spirit, and Christian Living is
a treatise on the Christian faith. It begins with a consideration ofthe way of
salvation from the calling of God to final perseverance. Next, the person
and work of the Holy Spirit, His coming, and the gifts of the Spirit are
given attention. The book concludes with a discussion of Christian living.
The opening chapters on salvation deal with the heart of the Christian
faith. This section concerns how God's work of redemption in Jesus Christ
becomes effective for mankind. How do we enter on the way of salvation
and continue in it? In this connection particular attention is given to the
doctrines of regeneration, justification, and sanctification. I have written
this section on salvation with the strong conviction of the need for fuller
biblical, theological, and practical understanding in these areas.
The next chapters discuss many aspects of the activity of the Holy
Spirit that call for special attention in our time. After some reflection on
the identity and nature of the Holy Spirit, I turn to a study of His unique
work of enabling and empowering. The coming of the Holy Spirit, next
considered, is the critical center of this section of the book. I deal with the
phenomenon of tongues after that. Next I write in some detail about the
gifts of the Holy Spirit and focus on the ninefold manifestation of these
gifts. My concern in this matter is to give a thorough biblical presentation
of these spiritual gifts in their nature and function and to demonstrate their
relevance for today.
The study in the aforementioned area of the Holy Spirit has particular
bearing on the charismatic renewal in our time. As a participant in that
renewal since 1965, I have long been concerned with its biblical and
theological orientation. I trust that what is said in the section on the Holy
Spirit will provide both an elaboration and a critique of many of the
emphases in this renewal. Also it is my hope that both participants and
nonparticipants will find this portion of the book helpful.
. The final chapter on Christian living, which deals with doing God's
~!ll, walking in the light, and following the way of love, provides an ethical
C Imax to this volume of Renewal Theology.
th Renewal Theology: Salvation, the Holy Spirit, and Christian Living is
lhe second of two volumes. The first is entitled Renewal Theology: God,
e World, and Redemption. Although volume 2 does not necessarily
11
RENEWAL THEOLOGY
presuppose the use of volume I, there is undoubtedly value in reading and
studying what has preceded. Incidentally, there are footnotes in this
volume that refer to volume 1, and it may prove helpful to follow them up.
I also call attention to the preface in the first volume for further orientation
to the writing of both volumes.
Finally, I extend appreciation to Regent University for the sabbatical
leave that provided time for the research and writing of this volume. In this
regard I express special thanks to Pat Robertson, Chancellor; Bob Slosser,
President; Carle Hunt, Vice President for Academic Affairs; and Jerry 1
Homer, Dean of the College of Theology and Ministry. As with volume 1,
I am grateful for the careful reading of the manuscript by my colleagues in
the School of Biblical Studies, John Rea and Charles Holman, and for the Calling
helpful suggestions they made. Mark Wilson has again been of great help in
the initial editing of my material and in providing the several indexes. Also
I offer thanks to Gerard Terpstra of Zondervan Publishing House for his
invaluable work in the final editing of the material in this volume. My wife,
Jo, has again been extremely helpful in putting all this material on
In the last several chapters of volume with the doctrine of calling: God calls
computer and, even more, has been a constant source of challenge and
1 we have discussed the person and us to salvation.
encouragement. work of Jesus Christ: His incarnation,
vicarious sacrifice, and exaltation. I. PRELIMINARY-THE WORD
This second volume of Renewal Theology is dedicated to "the Spirit Their main thrust has been His entrance "CALLING"
of truth" (John 16:13). I sincerely hope that all who read these pages will into the world as Savior: "To you is A. A Variety of Usages Unrelated
be led more deeply into the truth that He alone can reveal. born this day in the city of David a to Salvation
Savior, who is Christ the Lord" (Luke The word "calling" or "call" may be
2:11). The question now before us is used in a number of ways not directly
this: How does the work of Christ as related to salvation. It may mean to
Savior become effectual for us? How is name as in the Scripture, "You shall
His great redemption applied to us? call his name Jesus" (Matt. 1:21). Or it
Surely it would be a serious mistake can signify to summon: "They called
to say that what Jesus Christ did de- together the whole battalion" (Mark
pends basically on us. This is not the 15:16). Also there is the meaning of
case, for "God was in Christ reconcil- designate or appoint: "Paul ... called
ing the world to himself' (2 Cor. 5:19). to be an apostle" (Rom. 1:1). Further it
Thus He accomplished something at the may signify a vocation: "Let every man
cross objectively for all mankind. How- abide in the same calling wherein he
ever, it would also be a serious mistake was called" (l Cor. 7:20 KJV). The last
to view the work of reconciliation and of these-calling as "vocation"- is
redemption as becoming effective with- common in secular usage, i.e., one's
out Our participation. This is far from calling or vocation in life, but at the
the truth. God has done everything on same time it suggests some dimension
His part, but you and I must receive it, beyond human decision.
else We are still in our sins.
Hence, we come now to the critical B. General Calling to Salvation
matter of how the redemption through In this connection the particularly
Christ becomes effective on our behalf. relevant Scripture is Matthew 22:1-14,
We begin our consideration of salvation the parable of the marriage feast. Jesus
12 13
RENEWAL THEOLOGY
CALLING
told of a king who prepared a marriage their lives ("Lord, let me first go and
Here we may note a number of virtue of his own purpose and the grace
feast for his son and then sent out his bury my father . . . let me first say
biblical references. Two particularly which he gave us in Christ Jesus ages
servants "to call those who were invit- farewell to those at my home") and
stand out. Peter writes, "But you are a ago.... " God's calling to salvation has
ed" (v. 3). All those invited spumed the thus did not become Jesus' disciples.
chosen race, a royal priesthood, a holy nothing to do with our works, for our
invitation-some made light of it going They were called but decided not to
nation, God's own people, that you may works can never achieve salvation. If
off to farm and business, others abused follow.
declare the wonderful deeds of him who the caJJing were based on works, no one
and killed the servants. The king de- The call of God therefore does not
called you out of darkness into his would ever be saved, since all the
stroyed the murderers, and then sent always bring about an affirmative re- marvelous light" (l Peter 2:9). In the works of everyone are laden with sin.
other servants into the thoroughfares to sponse. Many are called to the marriage words of Paul, "Share in suffering for Thus the calling is fully based on
invite as many as they found (v. 9). So feast, to heed God's word, to accept the gospel in the power of God, who grace-God's unmerited love given to
they came, although one man entered Christ's invitation, but some do not saved us and called us with a holy us in Christ Jesus-and that grace is in
without a wedding garment and as a respond; indeed only a few do. Thus the calling" (2 Tim. 1:8-9). We have been conjunction with God's purpose. In
result was cast into "outer darkness." summary word: many are called but few "called out of darkness"; God has another statement Paul writes that we
The final word of Jesus in this parable is are chosen-or, according to the Greek "saved us and called us." Both are are "called according to his purpose"
that "many are called, but few are text, many- are kletoi (called) but few expressions of that calling of God (Rom. 8:28).
chosen" (v. 14). are eklektoi (called out, elect, chosen). wherein salvation comes about. A few The gracious purpose of God reaches
This parallels God's word through The general call of God is sometimes other Scriptures may be added: "God is far back: it existed "ages ago," or
Isaiah: "When I called you did not described as the universal call of God. faithful, by whom you were called into literally, "before times eternal. "6 Thus
answer, when I spoke, you did not In the words of Calvin, "There is a the fellowship of his Son" (l Cor. 1:9); it is an aspect of God's eternal purpose.
listen," and the result: "I will destine universal call, by which God through "Lead a life worthy of the calling to Paul writes elsewhere of "the eternal
you to the sword, and all of you shall the external preaching of the word, which you have been called" (Eph. 4:1; purpose which he has realized in Christ
bow down to the slaughter" (Isa. invites all men alike...."4 All men are " . . . holy brethren, who share in a Jesus our Lord" (Eph.3:11). Hence
65: 12). God called, but the response called to salvation, whatever their re- heavenly call" (Heb. 3:1); "He called both God's action in Jesus Christ and
sponses.
Wasnegative. Thus they were not God's you through our gospel, so that you the grace we have received through
"chosen. "I may obtain the glory of our Lord Jesus Him go back into God's purpose in
C. Effectual Calling to Salvation
In a similar way, though not directly Christ" (2 Thess. 2:14); "The God of eternity.
related to salvation, Jesus called many all grace, who has called you to his I should add that God's gracious
This call of God is our basic concern,
to follow Him in His ministry. But not for it relates vitally to the area of eternal glory in Christ ..." (l Peter purpose for salvation is an aspect of His
all responded positively. Whereas some salvation. It is sometimes described as 5:10). total purpose for all things. Paul speaks
immediately followed Him,e others "effectual calling," that is to say, the In all these cases, the "called" ones of "the purpose of him who accom-
turned away. The account in Luke calling of God that is effectual unto are the "saved" ones. They have en- plishes all things according to the coun-
9:57-62 depicts one person after an- salvation.' This is the most frequent use tered into a totally new sphere of fel- sel of his will" (Eph. 1:11). At the very
other who found the cost too great or of the word "call" in the New Testa- lowship with Christ and a sharing in His heart of that overall purpose is God's
who would not give the call priority in ment. eternal glory. ultimate intention to head up everything
in Christ. For Paul had just spoken of
I As Isaiah 65:15 shows: "You shall leave your name to my chosen for a curse." II. BACKGROUND the "mystery of his will, according to
2Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; John 1:40-42.
Our consideration now will relate to his purpose which he set forth in
3"Many" (Gr. polloi) in this context (Matt. 22:14) should be understood in an inclusive
God's calling of those who are in Christ" as "a plan for the fulness of
sense. It is not as if some are not called ("many" thus taken as exclusive); rather the call is
Christ-who have received salvation time, to unite all things in him, things in
to all people. According to J. Jeremias, "Mt. 22:14 contrasts the totality of those invited with
the small number of the chosen. God's invitation ... embraces all without restriction" through Him-hence effectual calling. heaven and things on earth" (Eph. 1:9-
(article on 7TOAAoi in TDNT, 6:542-also see article by John Rea on "the many" in WBE, What is its background? 10). God's gracious purpose for salva-
2:1075). "Many" in this comprehensive sense may be especially noted by comparing tion is grounded in this universal pur-
Ma~thew 20:28- "The Son of man came ... to give his life a ransom for many" - with A. God's Gracious Purpose
pose of God.
I Timothy 2:6-" ... who [Christl gave himself a ransom for all." Hence the many who are
called are the many, i.e., the all for whom Christ gave His life as a ransom. In sum: the call Let us continue with the words of
B. God's Choosing
of God is a general call to all mankind (as the next paragraph above assumes). Paul in 2 Timothy 1:9-"God, who
<Institutes, 111.24.8, Beveridge trans. Calvin adds, " ... even for those whom he designs saved us and called us with a holy The background of God's calling to
the call to be a savour of death." We will discuss Calvin's view in this connection later.
calling, not in virtue of our works but in salvation is also His choosing. Let us
5 Effectual calling is "that calling of the living, sovereign, and almighty God which makes
us partakers of the life eternal which Jesus Christ earned for us" (Carl F. H. Henry, Basic
. 6The Greek phrase in 2 Timothy 1:9 is pro chronon aionion, "before the beginning of
Christian Doctrines, "Effectual Calling," 179).
time" (NIV); "from all eternity" (NEB, NASB); "before the world began" (KJv).
14
15
RENEWAL THEOLOGY CALLING
return to 2 Thessalonians and notice 15:16). The response necessary on our world, he adds, "In love He predesti- that the word "predestine" or "predes-
Paul's previous words: "God chose you part is not to an indifferent God. Far nated'" us to adoption as sons through tinate" is never used in the New Testa-
from the beginning to be saved, through from it, He has already-long prior to Jesus Christ to Himself" (Eph. 1:4-5 ment to refer to anything other than the
sanctification by the Spirit and belief in our response-reached out and chosen NAsa). Hence, predestining points to the arena of salvation-(as we have noted),
the truth. To this he called you through us.s same prior action of God, with the adoption of sons, living to the praise of
our gospel ... " (2: 13-14). Thus be- Second, it provides an unshakable emphasis more particularly on God's God, glorification-or matters con-
hind God's calling is His choosing. basis for our call and salvation. Since sovereign action in the choosing or nected with these realities." Accord-
Further, this choosing is "from the God's call reaches us out of eternity electing. Predestining also points more ingly, a view of "double predestina-
beginning. " What takes place in the and stems from His purpose and action directly to the end to which we are tion"-a predestination referring to
present, namely, the calling to salva- (choice) before the world began, a foun- called. Later in Ephesians I Paul speaks death and damnation as well as to
tion, had its origins long ago. dation is provided that nothing else can of our "having been predestined ac- eternal lifeI 2 -has utterly no basis in
Nowhere is this more vividly ex- give. Works, once again-even the best cording to his purpose . . . to the end Scripture. This does not mean that
pressed than in Ephesians 1:4-"He of them-can have absolutely nothing that we . . . should be to the praise of there is no death or damnation,n but
[God] chose us in him [Christ] before to do with it, since works belong to His glory" (vv. 11-12 NAsa). Having such does not belong to God's predes-
the foundation of the world." Thus we time. How splendid it is to know that noted these things-the broader mean- tining action, which (as we have noted)
are again "before times eternal" -the the calling to salvation is based on ing of God's sovereign action and the refers only to the general arena of
eternity that precedes the creation of nothing in us but wholly on the prior larger meaning of direction-we now salvation.
the world. Even as God's grace and purpose and action of Almighty God. observe that the word "predestine"
C. God's Foreknowledge
purpose were given to us in Christ Jesus The precursor of this calling to salva- may serve for "choose" or "elect."
from all eternity, likewise God has tion is found in the Old Testament, This is illustrated in Romans 8:28- We proceed next to another factor in
chosen us before there ever was a where Israel is called to be a holy nation 30. Paul first speaks of calling: "those the background of calling, namely, fore-
world. and is chosen by God for that purpose. . . . who are called according to his knowledge. Here we recall Paul's
Incidentally, we should pause for a "For you are a people holy to the LORD [God's] purpose." He then proceeds to words in Romans 8: "For those whom
moment to consider the extraordinari- your God; the LORD your God has say, "For those whom he foreknew he he foreknew he also predestined . . . "
ness of this statement. This is the only chosen you to be a people for his own also predestined to be conformed to the (v. 29). Significantly God's predestin-
biblical reference to what God did be- possession" (Deut. 7:6). This choice image of his Son .... And those whom ing (choosing, electing) is of persons
fore the foundation of the world. Here has nothing to do with Israel's own he predestined he also called. . .. " "whom he foreknew." Peter in the
the one amazing thing, we are told, is qualifications, but lies wholly in God's The end of this sequence is glo- salutation of his first letter similarly
that He "chose us in Christ"! Prior to grace: "It was not because you were rification: "Those whom he called he addresses the scattered believers as
Genesis 1:1 ("In the beginning God more in number than any other people also justified; and those whom he just- those' 'who are chosen according to the
created ... ") was our eternal choosing that the Lord set his love upon you and ified he also glorified." Again both foreknowledge of God the Father"
or election' in Jesus Christ! chose you, for you were the fewest of God's sovereign action is stressed- (l Peter 1:1-2 NAsa). These two Scrip-
This marvelous fact highlights two all peoples; but it is because the Lord quite strongly through the whole se- tures, from Paul and Peter, underscore
things. First, the call of God is wholly a loves you, and is keeping the oath quence of events-and the ultimate the fact that God's elect are personally
matter of His prevenient grace: His which he swore to your fathers" (Deut. intention: glorification. foreknown by Him; He does not choose
grace eternally preceded our call to 7:7-8). The calling of Israel was based In passing, it is important (in the light or predestine them as abstract entities
salvation. God's free mercy is thereby on God's election of grace. of many misinterpretations) to observe but as real persons.
vividly declared.t It is not that we have Another word used in the New Testa-
IOThe Greek word is proorisas.
chosen Him, but He has chosen us. The ment in connection with God's choos-
. II Predestine (Gr. proorizo) occurs six times in the New Testament. Four instances deal
words of Jesus to His disciples are quite ing or electing is predestining. After
directlywith salvation, all of which we have noted: Romans 8:29, 30; Ephesians 1:5, II. The
relevant: "You did not choose me, but I Paul writes about God's choosing us in
other t.wo are Acts 4:28: "to do whatever Thy hand and Thy purpose predestined to occur"
chose you and appointed you" (John Christ before the foundation of the ~~efernng to the action of Herod, Pilate, the Gentiles, and the Jews), and I Corinthians 2:7:
We speak God's wisdomin a mystery, the hidden wisdom, which God predestined before
"The terms are essentially interchangeable. the ages to our glory" (quotations from the NAsa). The last two deal with matters related to
8 "When the call is coupledwith election, in this way scripture sufficiently suggeststhat in salvation.
it nothing but God's free mercy is to be sought" (Calvin, Institutes, m.24.1, Beveridge 12As held particularlyby Calvin: "All [men)are not created on equal terms, but some are
trans.). ' preordained to eternal life, others to eternal damnation; and accordingly, as each has been
9"The eternal election means that God's Word of Love which now reaches [= calls] me ~reat~? for o.ne or other of these ends, we say that he has been predestinated to life or to
in Jesus Christ, reaches me out of Eternity, that it goes 'before' my existence, and my eath (Institutes, m.21.5, Beveridge trans.).
decision, as that which makes it possible" (Emil Brunner, The Christian Doctrine of God. d 13.Alt~ou~h there i~ no "double predestination" in Scripture, there is a "double
318). estmatlOn : eternal hfe and eternal death. See Excursus I, pp. 18-22.
16 17