Is Jesus in the Heavenlies?

“For Jesus Christ after the resurrection rose up to heaven, and is seated at the [right] of God the almighty Father and from there will come to judge the living and the dead… By which it follows well, that if his body is in heaven, at this same time, then it is not on earth…” (Placard Against the Sacrifice of the Mass, 18 October 1534; translation mine).

The truth that Jesus is objectively in heaven—at this time—is an unavoidable fact in the Scriptures. Or is it? Does the New Testament clearly state that Jesus is in heaven at the right hand of God interceding for His people?

Here are some prominent verses on this topic:

“Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” Hebrews 7:25.

“My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.” 1 John 2:1.

Do these verses unequivocally teach the current location of Jesus? Or is this truth to be ascertained from other Scriptures?

Another verse on this topic is John 3:13:

“No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.” John 3:13 (NKJ).

However, in the 19th Century A.D. the last line, “who is in heaven,” was determined to be a scribal error and has since been removed.

“No one has ascended into heaven except he who descended from heaven, the Son of Man.” John 3:13 (ESV).

Again, another verse on this topic is Romans 14:9:

“For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living.” Romans 14:9 (NKJ)

Textual critics removed the verb “rose” from this text. The verse now reads:

“For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.” Romans 14:9 (ESV).

When the second verb, “rose,” was removed, the third verb “lived again” became a synonym for the resurrection. The heavenly work of Christ, penned by Paul in a most unique way, appears to have been cleverly extinguished from this verse by the science of textual criticism.

Yet, how can we know the truth? All that we can ascertained is that the Greek Orthodox Greek New Testament contains both readings that the editors of the German Bible Society Greek New Testament now consider glosses. Here they are:

“καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ.” John 3:13 (GOT).

“εἰς τοῦτο γὰρ Χριστὸς καὶ ἀπέθανε καὶ ἀνέστη καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ.” Romans 14:9 (GOT).

It turns out that these same readings are also found in the Majority Text and Textus Receptus. Might it be that textual critics knowingly or unknowingly altered several verses supporting the early Protestant belief that Jesus is currently interceding for His people in the heavenlies at the right hand of his Father? We cannot know.

However, for us today, from whence is Jesus Christ ministering right now? Is He in heaven with the Father, interceding on behalf of His people? Or is he to be worshipped in the element of the Host through the sacrifice of the Mass? A good many people lost their lives in France after the 1534 Placard Incident because they believed and professed the former.

Addressing the Designation Manichean

“What am I saying then? That an idol is anything, or what is offered to idols is anything? 

Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, 
and I do not want you to have fellowship with demons.” 1 Cor 10:19-20.

Mark Noll made an interesting parenthetical comment in his Scandal of the Evangelical Mind. His comment described the Manichean tendencies of contemporary Evangelicals.

To make room for Christian thought, evangelicals must also abandon the false disjunctions that their distinctives have historically encouraged. The cultivation of the mind for Christian reasons does not deny the appropriateness of activism, for example, but it does require activism to make room for study. Similarly, it is conversionism along with a consideration of lifelong spiritual development and trust in the Bible along with a critical use of wisdom from other sources (especially from the world that God made) that will lead to a better day. Modifying the evangelical tendency to Manichaeism may cost some of the single-minded enthusiasm of activism, but it will be worth it in order to be able to worship God with the mind.[1]

This admission from a lifelong historian is monumental. Noll here admits that a focus on the Great Commission and evangelism (“conversionism”) betrays a dualistic view of the world. In other words, conversionists do not believe that the “matter” or “substance” of this present world is eternal. On the other hand, these same Evangelicals do believe that the soul is eternal. When an Evangelical is saved, it is not his body that is saved, but rather his soul. Hence the term “soul winning.” The material world is fleeting, the spiritual world is eternal. In their most basic belief in being “born again,” Evangelicals betray their Manichean tendencies.

Others, such as Roman Catholics on the other hand, are monistic not dualistic. They adhere to the Creed of Chalcedon wherein spirituality is based in the person of Christ. Christ’s essence was not merely Docetic (appearing as human), but he was truly human. The consecrated bread of the Eucharist is true matter and true Spirit. Christ is truly present in the person of the Bishop of Rome, the true Vicar of Christ. The world is something to be cared for, and not merely a temporary place soon to be destroyed by fire.

What a massive difference!

Back to Manicheanism. Augustine of Hippo exaggerated the Manicheanism of the Donatists. In his unrelenting polemic mind, Manicheanism was a reductio ad absurdum of salvation by faith alone and through grace alone. Salvation to Augustine was much more than a mere spiritual phenomenon where a person is “born again” just by hearing the words of the gospel. No, the material world also has its place. The water on the head of the baptismal font representing the new birth. The bread on the tongue of the Host in the Eucharist representing true spiritual nourishment. True grace is only communicated when a physical species is accompanied with the spiritual presence. Separating the use of matter from their corresponding spiritual benefits was to Augustine denying that Christ came in the flesh. It was dualism. It was Manicheanism. It was heresy plain and simple.

Christ was true God and true man. He came in the flesh. And, according to the learned Augustine, no one comes to the Father but through the Christological means provided by Christ to His Church: the Sacraments, which all share Christologically true matter and true Spirit.

Evangelicals on the other hand, not only deny the need for material things in the salvation process, they also turn their backs on the One True Church instituted by Christ. All in the name of their Manichean tendencies. Evangelicals believe that matter is temporal and that the spirit is eternal. They agree with Paul that there is a dualism involved in both the worship of demons, as well as in the worship of God.

In 1 Corinthians 1:19, Paul responded to meat sacrificed to idols with clear materialism. “An idol is nothing” and the meat sacrificed to idols is also “nothing”—they are “nothing” spiritually. Rather, it is the dualistically differentiated demons behind the idols that are the problem. In 1 Corinthians 1:20, the items sacrificed to these material shapes of wood, stone, metal, or bone, are not actually being sacrificed to those material shapes. Rather the worship bestowed on these material shapes of stone, metal, wood, or bone are being given to the demons masquerading behind the material representations.

Idolatry happens in a dualistic world. Yes, there is an outward form, but it is truly nothing. Why? “The earth is the Lord’s and all it contains” (Psalm 24:1). On the other hand, there are demonic forces at work stealing the fear of God and the glory due to God alone. The worship of the idol forms plays into the hands of demons that are behind them.

Paul teaches a dualism in 1 Corinthians 10, while at the same time condemning idolatry. He teaches that there exists a separate spiritual realm, freeing Christians to eat meat sacrificed to idols. If they want to eat meat sacrificed to idols they are free to do so, notwithstanding the conscience of another. They are free to eat what is available to them if that is what they want to eat—not for the demon’s sake, but for their enjoyment of all things created by God, for which they give thanks to God (1 Timothy 4:1-5).

Freed from a slavery to a monistic view of matter and spirit, the Christian is a steward of this material world.

Meanwhile, Christ left a mission for His followers to fulfill. It is the Great Commission. This mission keeps His followers focusing not on the things of this life, but on those of the life to come. We are to go into all the world to preach the gospel to all creation. We are to snatch lost souls from the clutches of sin in this world, so that they can be born from above.

When they are saved their body may remain the same in its outward form, but their inner man is transformed into the likeness of Christ. And it all happens solely through the preaching of the gospel message. “Faith comes by hearing, and hearing by the word of God.” Romans 10:17.

“For we know that if our earthly house, this tent, is destroyed, 
we have a building from God, a house not made with hands, 
eternal in the heavens.” 2 Corinthians 5:1.

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[1]Mark Noll, The Scandal of the Evangelical Mind (Grand Rapids: Eerdmans, 1994), 245.

Double Assurance of Salvation in 1 John 5:13

“He will give him grace for his sin, & will restore his conscience, instead of his being as in danger of losing the gift of faith.”

Original: « Il lui fera grâce de son péché, & le restaurera en sa conscience, au lieu qu’il soit comme en danger de perdre le don de la foi. »

Such was John Calvin’s marginal notation on the last phrase of 1 John 5:13 in the 1588 French Geneva Bible that bears his name. So potent was the last phrase of verse 13 in Calvin’s mind, that it led him to teach assurance of salvation. In the case of the believer who sins, said Calvin, based on 1 John 5:13, he will receive grace to cover his sin, as well as a restoration a clean conscience between him and God.

I personally had never seen the last phrase in 1 John 5:13 until several years ago, perhaps in 2014. I was sharing the gospel door-to-door using a New King James Bible and incidentally read 1 John 5:13 to the evangelism contact. The end of the verse sounded incorrect. I had memorized it differently from my youth—using the New American Standard Bible.

Here are the two versions compared:

NASB: “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.”

NKJV: “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.”

The phrase in question is this, “and that you may continue to believe in the name of the Son of God.” So assured were the translators of the NASB that the last phrase was not in the original manuscript that they did not even include it in the footnote. On the other hand, the translators of the NKJV were so convinced of its authenticity, that they did include this in the text of 1 John 5:13.

Let’s briefly consider the textual history of this phrase.

It continues to exist in the Greek Orthodox 1904 “Patriarchal Text” as follows:

Ταῦτα ἔγραψα ὑμῖν τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ, ἵνα εἰδῆτε ὅτι ζωὴν αἰώνιον ἔχετε, καὶ ἵνα πιστεύητε εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ.

The reader may consider the 10 words following the last comma in this verse. They are equivalent to the missing or omitted phrase in 1 John 5:13. In addition, this phrase is also found in the the following Greek New Testaments: Erasmus (1516), Codex Bezae (1562), Elzevir Brothers (1624, 1633, 1641), Hodges-Farstad (1982), Robinson-Pierpoint Byzantine Textform (2005), the Pickering’s New Testament according to Family 35 (2014), which history is often titled, “Majority Text”—in other words, the majority of the New Testament manuscripts in existence. In addition, the Greek Orthodox reading of the “Patriarchal Text” is followed by the Russian Orthodox, etc.

How is it that we English-speaking Evangelicals in the 21^st Century currently follow the “Minority Texts,” “Critical Edition Text,” or “Eclectic Text”? That is a discussion for another article. In short, in this author’s estimation, it involves subscribing to false premises combined with unequally applied principles.

There were two textual traditions in the 16^th Century—that is, in the century of the Protestant Reformation. There was the Protestant tradition and the Catholic tradition on this verse.

An authoritative example of the Catholic tradition, is the 1592 Clementine Vulgate. It reads as follows:

« Hæc scribo vobis ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei. »

As the reader might ascertain, the last phrase is not found in this verse. Hence, during the 16th Century, a standard Catholic Latin Vulgate did not include the last phrase, "and that you may continue to believe in the name of the Son of God."

By clear contradistinction, all the Protestant Bibles of that era, being translated from the Majority Greek text, did include that phrase. For example, here are five French Swiss Protestant versions that span the 16^thCentury (close to original French spelling).

The last phrase of 1 John 5:13 is found translated in all five of these versions. Three important 16^th Century Protestant versions also include the last phrase of 1 John 5:13.

It is very interesting to note what has taken place in the 500 years since the Protestant Reformers gave us the New Testament translated from the Greek. A great reversal has taken place. Some of the Greek readings in the New Testament, that were not found in the Latin Vulgate versions of the 16^th Century, have now disappeared from the “Critical Edition Text” of the Greek New Testament, as curated by the German Bible Society.

The last phrase in 1 John 5:13 is an example. While it was found in all the 16^th Century Protestant Bibles. It is no longer found in most of the Bibles of their contemporary doctrinal descendants.

The science of textual criticism developed alongside of the sciences of higher criticism in the 19^th Century secularizing German universities. While more subtle, textual criticism undermined the verbal inerrancy of Scripture since the exact words of Scripture were in question. Only with an infinite progression of study of every possible manuscript of the Greek New Testament (along with other ancient languages), could one determine with a certain level of certainty which words were actually in the original manuscripts.

An unending quest for manuscripts was triggered. The constantly elusive “original reading” ever more in question. A shift took place from understanding the text to determining what is a part of the true text. And even with this enormous textual wound, Evangelicalism is prospering in the United States. While Evangelicalism may have a more difficult times in other parts of the world, it does not seem to have adversely impacted United States Evangelicalism.

Back to 1 John 5:13: Is our faith in Jesus Christ indeed certified by God Himself? Yes it is. Philippians 1:6 (NKJV) reads, 

“Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.” 

The certificate of our assurance then moves to the question, did God begin a good work in me? There are some “who believe for a while and in time of temptation fall away” (Luke 8:13). First John 5:13 helps us differentiate momentary self-gratifying faith of the shallow soil from the true faith of the good soil, who “keep it and bear fruit with patience” (Luke 8:15).

If we truly believe in the name of the Son of God, says the elder Apostle John, we can be assured of two things: (1) that we now have eternal life, and (2) that we will continue to believe in the name of the Son of God. Therefore, God gives both (1) assurance of initial salvation and (2) assurance of a sustaining salvation. God is the source of saving faith in the first place, and He is also the source of sustaining faith.

As Calvin taught in his marginal notation on 1 John 5:13 of the 1588 French Geneva Bible: while sin may assail the true believer, God will give him forgiveness and grace in sin, restoring to him a clear conscience. The believer’s faith is secure in God. He is not in danger of losing his faith.

Understanding God’s Rhetorical Question

“Who will give them such a heart to be in them 

that they would fear me and keep my commands all days, 

in order that it may go well with them and their sons forever?” 

Deut 5:29 (Lexham)

Right on the heels of the request of the elders of Israel for a Mediator (Moses > Jesus) in Deut 5:23-28, which request God determined was “good,” God then advanced the need for Someone (the Holy Spirit) to give His people a new heart (and hence the New Birth), Deut 5:29.

When handwriting or reading Deuteronomy, the request for a mediator is unexpected, but understandable. God used pyrotechnics on the mountain as He recited the Ten Commandments. The people rejected this unbuffered broadcast from God. God’s response was even more startling, “they are right in all that they have spoken.” Deut 5:28. The elders of Israel were requesting a mediator. Without knowing it, the were ultimately asking for the one and only Mediator between God and man, the man, Christ Jesus.

With growing curiosity comes the next verse. In this verse God rhetorically requests a person or Person. Deuteronomy 5:29 begins with the interrogative pronoun מִי (mi, meaning who?), which is translated in the Greek Septuagint (LXX) as τίς (meaning who, what, how). Verse 29 is translated in the Lexham Translation of the LXX, “Who will give them such a heart to be in them?”

“Who will give them such a heart to be in them?”

This verse thematically parallels Ezekiel 36:25-27, speaking of New Covenant new birth:

“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” Ezek 36:25-27 (NKJV).

The similarities are intense. The Holy Spirit inspired Ezekiel to answer God’s rhetorical question in Deuteronomy 5:29. The who? was the Holy Spirit. He would accomplish a new work “within the heart” of those who received His teaching. This work was to be accomplished by “My Spirit,” said the Lord God. God the Father asked the Holy Spirit to savingly work on His behalf for the sake of His people off the pens of Moses and Ezekiel.

God the Father asked the Holy Spirit to savingly work on His behalf for the sake of His people off the pens of Moses and Ezekiel.

Returning to Deuteronomy 5:29. Some astonishing clarity is communicated from the mouth of the Lord God. First of all, a Giver implies a gift. A gift is unearned and undeserved. A gift is free. It is given by grace alone. Second is the location of this giving activity. God’s request was for this outside party to accomplish His work in “their hearts” (plural) and “within them” (plural). God was requesting inner work—in the heart and soul of the individuals concerned—the dividing of their joints and marrow. The resulting transformation was not the activity of those receiving the heart transplant. They would only receive a new nature and become a new creation by the outside the work of the Holy Spirit.

Third, the first result of this inner change orchestrated by God but accomplished by the Holy Spirit was to give them a fear of God. “That they would fear me.” The implication of this verb appears to be a present continuous. There is the beginning of the fear of God, leading to repentance and faith. Then there is the continuation of the fear of God leading to sanctification and obedience.

Fourth, the Spirit of God residing within the people of God would assist them to “keep all My commandments.” This concept was amplified by Ezekiel in the startling verse, “I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” Ezek 36:27. God’s Holy Spirit heart-change within the people of God would "cause" them to observe His commandments!

God’s Holy Spirit heart-change within the people of God would "cause" them to observe His commandments!

Fifth came the blessing, “that it might go well with them and their sons forever.” Consider the two elements in this clause. First, the “good” in this phrase is picked up as the “eu” in the verb “evangelize” and Evangel. The announcement of this good work of the Holy Spirit was and is “Good News”—it is the Gospel of salvation. This message of Good News goes forth that it may “go well” with others. The Hebrew verb יָטַב (to be good) was translated into Greek as the adverb εὖ (good) and the verb εἰμί (to be). Here in Deuteronomy 5:29 comes the “Good” of the “Good News of Jesus Christ"!

Here in Deuteronomy 5:29 comes the “Good” of the “Good News of Jesus Christ"!

The Apostle Paul may have been thinking about Deuteronomy 5:29 when speaking to the jailer in Philippi. The jailer asked, “Sirs, what must I do to be saved?” Acts 16:30. So Paul quickly answered, “Believe in the Lord Jesus Christ, and you will be saved, you and your household.” Acts 16:31. In his response, Paul jumped from believing in Jesus to its end result as found in Deuteronomy 5:29, “that it might go well with them and their sons forever.” Thus he said to the Philippian jailer, “and you [yourself] will be saved” adding “and your household.”

God, therefore, right after the giving of the Ten Commandments in Deuteronomy 5, foreshadowed Jesus as Mediator of a better covenant (Deut 5:28) and petitioned the work of His Holy Spirit (Deut 5:29). God explained the basic elements of the gift of the New Birth. He described the gift of salvation from an exterior Giver, who first gives the fear of God, and then the ability to obey His commandments. In the New Covenant, the Holy Spirit answered God's appeal in Deuteronomy 5. He alone gives inner transformation to God’s called people.

The Christian’s Spiritual Interrelationship with Christ and God in Evangelism

“The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.” Luke 10:16 (NASB, also used below).

This verse on the disciple’s union with Christ and God in the reception and rejection of the gospel message is very striking indeed. According to this verse, when Jesus’ disciplea were proclaiming the good news—the context of this verse is the “Second Sending Passage in Luke”—their reception or rejection triggered or exemplified the hearer’s reception or rejection of the Godhead.

Consider several points here. This verse is not a one-off verse in the gospels. Jesus repeated this same interrelationship on two other occasions in Matthew 10:40 (before Judas went out for evangelism as one of the Twelve) and John 13:20 (spoken before Judas departed from the Twelve to betray Jesus).

“He who receives you receives Me, and he who receives Me receives Him who sent Me.” Matthew 10:40.

“Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.” John 13:20.

Luke is the only biographer of Jesus who cited Jesus on the rejection of the gospel proclaimer. Four times Luke records Jesus using the verb “reject.” However, in both Matthew and John, Jesus focused His words—in those contexts—only on the hearer’s positive reception.

Amazingly, none of these three Scripture passages appears to be discussed in Shedd’s Dogmatic Theology,[1] Erickson’s Christian Theology,[2] nor in Grudem’s Systematic Theology.[3] Culver mentions Matthew 10:40 in light of the contextual apostolic mission,[4] without necessarily applying its teaching to all gospel proclamation. Garrett, in his Systematic Theology, cited Matthew 10:40 in light of a discussion of Jesus’ commission in John 20:21-23.[5] None of the above authors appear to have cited Luke 10:16 or John 13:20 in their systematic theologies. 

This omission is surprising, being that these verses do not appear inconsequential in understanding the God-Man interrelationship as explained in Scripture. Twelve other Scripture passages discuss this same concept (Exodus 16:8; 1 Samuel 8:7; Psalm 69:9; Ezekiel 3:6-7; Matthew 5:11-12; Mark 9:37; Luke 6:22-23, 26; John 15:20-21; 16:2-3; Hebrews 11:24-26; 12:3-4; and 1 John 4:5-6).[6]

Even more powerful than the amazing interrelationship of the disciple with God is the “plenipotentiary” element invested in the Christian act of evangelizing.[7] It appears that there is a spiritual oneness with God, invested in the act of evangelizing, that triggers an avalanche of spiritual activity around that act.

When a true follower of Christ engages in true gospel proclamation, a tsunami of spiritual forces unleash. The Word of God “judges the thoughts and intents of the heart,” laying bare every hidden thing (Hebrews 4:12-13). “Satan comes immediately” seeking to dislodge the Word from entering the hardpacked soil of the heart (Mark 4:15). The Holy Spirit convicts of “sin, righteousness, and judgment” (John 16:8). The “god of this world” actively works to blind the minds of unbelievers lest “the light of the gospel of the glory of Christ should shine on them” (2 Cor 4:4). Meanwhile, the lost person—hearing the gospel—maybe for the first time—is confronted with a decision: reception or rejection. Reception or rejection of who? Not only the person speaking to him or her, but Christ and God Himself.

According to Jesus, receiving or rejecting the herald is much more than receiving or rejecting a Christian lovingly, humbly, and boldly telling of salvation available only by the blood of Jesus—sins forgiven—peace with God—guilt and shame blotted out.

The person may once, twice, maybe many times reject the gospel. The apostle Paul sure did. Prayerfully that person will one day hear and receive the evangelist—the Christ of whom he speaks—ultimately receiving God himself. But the odds are not good (Matthew 7:13-14). An eternal decision will be sealed one way or the other. The reception or rejection of the gospel herald, and simultaneously the reception or rejection of the Creator God.

“And who is adequate for these things?” 2 Corinthians 2:16.

How could it be that God would invest the decision for or against His eternal covenant bought by the blood of Jesus Christ into the efforts and mouths of His feeble followers? And such He has done. Yes, it is a sublime mystery.

“But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.” 2 Corinthians 4:7.

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[1]William G. T. Shedd, Dogmatic Theology (New York: Charles Scribner’s, 1888 [1^st ed.], 1889 [2^nd ed.], 1894 [3 vol]; Phillipsburg, NJ: Presbyterian and Reformed, 2003).

[2]Millard Erickson, Christian Theology (Grand Rapids: Baker, 1983, 1984, 1985).

[3]Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England: InterVarsity, 1994; Grand Rapids: Zondervan, 1994).

[4]“The second purpose, that ‘he might send them out to preach,’ was completed in part when they returned from their first mission to announce to the Jews then living in northern Palestine the presence of the promised Messianic King and his kingdom (Matt. 10:5-7; cf. Luke 8:1-10). They did so as ministers plenipotentiary (Matt. 10:40)” (Robert Duncan Culver, Systematic Theology: Biblical and Historical [Fearn, Ross-shire: Mentor, 2005], 843).

[5]“Preceded by the blessing of peace and followed by the reception of the Holy Spirit and the remission and retention of sins through the disciples [cf. John 20:21-23], the Johannine commission connects the mission of the Twelve with Jesus’ own mission from the Father. Do we have here only an analogy? Or does the mission of the Son form the ground and basis of the apostolic mission? The latter seems more likely (see Matt. 10:40).” (James Leo Garrett, Systematic Theology: Biblical, Historical, and Evangelical, 2 vols, 2^nd ed [North Richland Hills, TX: BIBAL, 2005], 2:536).

[6]Overlooking such a repeated concept appears likely for several reasons: (1) the power of precedent; (2) the framing of questions of salvation and conversion; (3) interpreting all these texts as applying only to their immediate context; and (4) widely divergent views on necessity, value, and means of evangelizing. By the way, these verses represent a fraction of the material on this topic. Consider also studies on Paul's use of "working together with God," and being "fellow-worker with Christ." There are a great number of analogous topics, indicating ministry by individual Christians on behalf of God in the name of Christ (cf. 2 Corinthians 5:20-6:2).

[7]Culver (ibid.). Plenipotentiary means “invested with full power.”

Why Is Defining Evangelism So Difficult?

Arguably the most esteemed missiologist of the second half of the 20^thCentury, David Bosch made the statement, “It remains difficult, however, to determine precisely what authors mean by evangelism or evangelization.” He concluded an overview of 18 possible definitions by affirming: “There is no single way to witness to Christ, however.”

His 19^thCentury predecessor, the famed Protestant missiologist Gustav Warneck, wrote with equal hesitation:

“In view of the ambiguous definitions which have been and are still given of the watchword ‘evangelisation,’ it is difficult to say exactly what is to be understood by it.”

And yet, a study of biblical verbs for evangelizing does not leave the researcher unfulfilled. This student of the Bible has found 87 different Greek verbs used in their literal sense to describe the proclamation of the gospel with another 87 verbs used metaphorically. Perhaps no Great Commission concept is more clearly described in the New Testament then evangelizing.

Which begs the question: how could or why would these two prominent scholars miss the point? There are several potential answers to this question. The first answer relates to different denominations and different views of conversion and salvation. Accommodating all doctrinal views and hence all views of evangelism is impossible—since they are not mutually compatible. Hence, as cited above, Bosch was not referring to the Scriptures to define evangelism, but rather to “authors”—meaning other scholars and missiologists.

Second, as to why the uncertainty in defining evangelism, enters the spiritual side of scholarship. Satan has blinded the minds of men:

“Whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” 2 Cor 4:4.

And conversely, God allows “delusion” in the minds of men, especially those not willing to submit to the light of His word:

“And for this reason God will send them strong delusion, that they should believe the lie.” 2 Thess 2:11.

On the other hand, God reveals Himself and His words to those who seek it:

“Deal with Your servant according to Your mercy, And teach me Your statutes.” Psa 119:124.

And God hides His words according to His sovereign will:

“I am a stranger in the earth; Do not hide Your commandments from me.” Psa 119:19.

These verses are not used to "throw under the bus" Warneck or Bosch. Rather they are illustrative of God working in the minds of men, sometimes revealing aspects of Himself, sometimes concealing aspects of Himself. A biblical understanding of evangelizing, as part of God's revealed plan for His people, appears to remain hidden to some Christians. The constantly repeated cry of Psalm 119 is for God to reveal Himself to the Psalmist, and not to hide Himself. Clarity from God is needed to properly understand His heart for evangelism!

So, why does the body-politic of religious scholarship seem unable to clearly define evangelism? Perhaps it may be that they are seeking to accommodate antithetical doctrinal positions on conversion and salvation. Or, it may be that they are asking practitioners and scholars to define evangelism, without looking at the Bible itself for a definition.

Of all the spiritual disciplines communicated in the New Testament, evangelism is by far the most clearly defined and described.  The verb “evangelize” is actually used 55 times in the Greek New Testament. In English, we were blessed to read the verb “evangelize” six or seven times for almost 20 years (1999-2016). If context truly rules in interpretation, then seeing a verb “evangelize” in context should be the best way of understanding this verb.

Therefore, here are all seven uses of the English verb “evangelize,” translated from its Greek counterpart, εὐαγγελίζω, in the 2009 Holman Christian Standard Bible:

“Then, after they had testified and spoken the message of the Lord, they traveled back to Jerusalem, evangelizing the many villages of the Samaritans.” Acts 8:25.

“Philip appeared in Azotus, and passing through, he was evangelizing all the towns until he came to Caesarea.” Acts 8:40.

“And they kept evangelizing.” Acts 14:7.

“After they had evangelized that town and made many disciples, they returned to Lystra, to Iconium, and to Antioch.” Acts 14:21.

“After he had seen the vision, we immediately made efforts to set out for Macedonia, concluding that God had called us to evangelize them.” Acts 16:10.

“So my aim is to evangelize where Christ has not been named, in order that I will not be building on someone else’s foundation.” Rom 15:20.

“For Christ did not send me to baptize, but to evangelize—not with clever words, so that the cross of Christ will not be emptied of its effect.” 1 Cor 1:17.

These seven uses of evangelize represent 13% of the uses of the 55 uses of the Greek verb εὐαγγελίζω [evangelize] in the New Testament. There is amazing power packed in the context of these New Testament uses of this controversial term! In addition, there are 22 uses of εὐαγγελίζω [evangelize] in the Greek Septuagint (Old Testament). What a treasure of verbs God has given His people to understand this highly controversial concept. 

Whereas Warneck and Bosch appeared uncertain of the meaning of “evangelism” or “evangelize,” the Bible is not uncertain. God’s Word sounds a clear trumpet call to anyone willing to sit at the feet of Jesus and His words.

[For further information, please see: http://www.evangelismunlimited.com/documents/evangelizology/evangelizology-2014-chapter-07.pdf]

Spiritualia Seminavimus

In these two words from 1 Corinthians 9:11, spiritualia seminavimus, hangs the essence of Christian ministry. What is meant by “Sowing things spiritual”?

1 Cor 9:11, “If we have sown spiritual things for you, is it a great thing if we reap your material things?”

Paul here built from the distinction between the spiritual and material also expressed by Moses in the chronologically antecedent Leviticus 10:10-11:

Lev 10:10-11, “that you may distinguish between holy and unholy, and between unclean and clean, and that you may teach the children of Israel all the statutes which the Lord has spoken to them by the hand of Moses.”

In order to understand what specifically needs to be “sown” in 1 Corinthians 9, we must understand what is meant by “things spiritual” (or “things holy” in Moses). Primary views can be roughly divided into four main camps, each of which could be subdivided into other camps:

1. Things spiritual refers to the spoken Word of God;
2. Things spiritual refers to doing good deeds on behalf of Christ;
3. Things spiritual refers to enacting the Ordinances of Christ (Baptism and the Lord’s Supper) for a person or group;
4. Things spiritual refers to calling the power of God down upon the material specimens of the Seven Sacraments on behalf of a person or group.

Clearly all four of these approaches to “things spiritual” are quite different and unique.

However, the issue behind each view lies in several places. Differences relate to what is believed to be the “power of God unto salvation” (Rom 1:16):

Rom 1:16-17, “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith.’”

I argue that the gospel specifically, or the Word of God generally, entails all that is meant by things spiritual. So, if the power of God unto salvation is the spoken Word of God, then “things spiritual” concern the first referent on the list above.

The author of Hebrews explained that the sword of the power of God on this earth is inseparably interconnected with the very words of the Word of God:

Heb 4:12-13, “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.”

Such a powerful weapon must-needs be wielded with humility and great care. This power of God found in the words from God can be annulled by one’s own self-aggrandizing “wisdom of words”:

1 Cor 1:17, “For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.”

So, how is this power of God communicated to others? Is it not by their first “hearing” it?

Rom 10:17, “So then faith comes by hearing, and hearing by the word of God.”

But, does “hearing” automatically produce faith in everyone who hears? No! For Paul explained another type of hearing in verse 16:

Rom 10:16, “But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed our report?’”

So, it follows that “sowing things spiritual” means that hearing must be accompanied by a proper reception of the things heard:

1 Thess 2:13, “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.”

A great example of God both opening and not opening hearts is found in Acts 16. Paul spoke to “women” (plural) assembled at a place of prayer. Yet we find that only the heart of one woman, Lydia of Thyatira, was supernaturally opened by the power of the Holy Spirit working in, with, and by the words communicated by Paul:

Acts 16:13-14, “And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul.”

So, there are different types of hearing. Now, elsewhere, the proper reception of the gospel is described as the “hearing of faith”:

Gal 3:2, 5, “This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? … Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?”

Indeed, the author of Hebrews described this hearing as a hearing “mixed with faith”:

Heb 4:2, “For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.”

So, this passage refers to another kind of hearing, not resulting in salvation. In fact, this other kind of hearing is a mere carnal hearing. Paralleling the distinction taught by God to Moses in Leviticus 10. Paul explained the blindness of those who cannot understand the gospel being communicated:

2 Cor 4:3-4, “But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.”

God said the same in His calling of Isaiah the prophet:

Isa 6:9-10, “And He said, ‘Go, and tell this people: “Keep on hearing, but do not understand; Keep on seeing, but do not perceive.” Make the heart of this people dull, And their ears heavy, And shut their eyes; Lest they see with their eyes, And hear with their ears, And understand with their heart, And return and be healed.’”

But as to the “hearing of faith,” a clear result of this type of hearing upon the recipient is the reception of the Holy Spirit as a direct result of receiving the words of the Word of God. 

That this line of reasoning is a contemporaneous topic of dispute (as noted in the four views listed above) is no surprise. This same topic was also the subject of a major dispute in the Apostolic Age:

Acts 15:7-9, “And when there had been much dispute, Peter rose up and said to them: ‘Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith.’”

Therefore, in conclusion:

• The Holy Spirit is NOT granted via a secondary material source (e.g. a material Sacrament);
• NOR is the Holy Spirit is granted through the ordinance of baptism (1 Cor 1:17);
• NEITHER is the saving work of the Holy Spirit communicated through the good deeds of a Christian toward another person;
• RATHER, “things spiritual” are sown by speaking the Word of God, with the result that some are granted a hearing of faith, sealed by the reception of the Holy Spirit, and culminating in immediate salvation and the forgiveness of sins!

Eph 1:13, “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.”

So then, “sowing things spiritual” refers to individual Christians obeying the ordinance of Christ to evangelize, as is commanded in the Great Commission passages, and as is the primary context of 1 Corinthians 9.