The Gift of the Holy Spirit

Sermon: The Gift of the Holy Spirit March 9, 2008

KEY NEW TESTAMENT VERSES REGARDING THE GIFT OF THE HOLY SPIRIT

John 4:10

Acts 2:38

Acts 10:45

Other helpful verses:

Romans 3:24

Romans 5:15-17

2 Corinthians 9:15

Ephesians 3:7

Ephesians 4:7-11

KEY OLD TESTAMENT VERSES REGARDING THE “GIFT”

Psalm 127:3 and Genesis 30:20

Numbers 8:19 and 18:6

Leviticus 23:38; Psalm 76:11; Ezekiel 20:40

Ecclesiastes 3:13; 5:19

Psalm 66:18

IMPORTANT LESSONS REGARDING THE GIFT OF THE HOLY SPIRIT

The Value of the Gift

The Purpose of the Gift

Discover the Depth of the Gift

Sermón: El Regalo del Espíritu Santo

VERSICULOS DEL NUEVO TESTAMENTO ACERCA DEL “REGALO” DEL ESPIRITU SANTO

Juan 4:10

Hechos 2:38

Hechos 10:45

Otros versículos para considerar:

Romanos 3:24

Romanos 5:15-17

2 Corintios 9:15

Efesios 3:7

Efesios 4:7-11

VERSICULOS DEL ANTIGUO TESTAMENTO ACERCA DEL “REGALO”

Salmo 127:3 y Génesis 30:20

Números 8:19 y 18:6

Levítico 23:38 y Salmo 76:11 y Ezequiel 20:40

Eclesiastes 3:13 y 5:19

Salmo 66:18

LECCIONES TOCANTE AL “REGALO” DEL ESPIRITU SANTO

El Valor del Regalo

El Propósito del Regalo

Descubre la Grandeza del Regalo

IMPORTANT LESSONS REGARDING THE GIFT OF THE HOLY SPIRIT

The Value of the Gift – It Is Based On The Giver (God)

The Purpose of the Gift - Indispensable

Discover the Depth of the Gift – it can be an ongoing and deepening Relationship

DOREA 24 XS

John 4:10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” 11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? [thirsty needy people] (RVR) Respondió Jesús y le dijo: Si conocieras el don de Dios, y quién es el que te dice: Dame de beber; tú le pedirías, y él te daría agua viva. 11 La mujer le dijo: Señor, no tienes con qué sacarla, y el pozo es hondo. ¿De dónde, pues, tienes el agua viva?

John 7:38-39 Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.39 By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. (RVR) El que cree en mí, como dice la Escritura, de su interior correrán ríos de agua viva. 39 Esto dijo del Espíritu que habían de recibir los que creyesen en él; pues aún no había venido el Esp. Santo, porque Jesús no había sido aún glorificado

Rev 21:6 He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life. (RVR) Y me dijo: Hecho está. Yo soy el Alfa y la Omega, el principio y el fin. Al que tuviere sed, yo le daré gratuitamente de la fuente del agua de la vida.

Rev 22:17 The Spirit and the bride say, “Come!” And let him who hears say, “Come!” Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. (RVR) Y el Espíritu y la Esposa dicen: Ven. Y el que oye, diga: Ven. Y el que tiene sed, venga; y el que quiera, tome del agua de la vida gratuitamente.

OTHER NT WORDS FOR “GIFT”

Doma – 4XS Luke 11:13 If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” [Mt.11:7]

Eph 4:8 This is why it says: “When he ascended on high, he led captives in his train and gave gifts to men.” [apostles, prophets, evangelists, pastors, teachers]

Phil 4:17 Not that I am looking for a gift, but I am looking for what may be credited to your account

Merismos 2xs Heb 2:4 God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will. [Heb.4:12 piercing, dividing, division]

5486 – Charisma – 21XS

Romans 1:11 I long to see you so that I may impart to you some spiritual gift to make you strong

5:15 But the gift [charisma] is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift [dorea] that came by the grace of the one man, Jesus Christ, overflow to the many! 16 Again, the gift of God is not like the result of the one man’s sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification.

6:23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord

11:29 for God’s gifts and his call are irrevocable.

12:6 We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith.

1Cor 1:7 Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed.

7:7 I wish that all men were as I am. But each man has his own gift from God; one has this gift, another has that.

12:4 There are different kinds of gifts, but the same Spirit…9 to another faith by the same Spirit, to another gifts of healing by that one Spirit…28 And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues….30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?...31 But eagerly desire the greater gifts. And now I will show you the most excellent way

1Timothy 4:14 Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you.

2Tim.1:6 For this reason I remind you to fan into flame the gift of God, which is in u thru the laying on of my hands

1Pe 4:10 Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms.

IMPORTANT LESSONS REGARDING THE GIFT OF THE HOLY SPIRIT

The Value of the Gift – It Is Based On The Giver (God)

The Purpose of the Gift - Indispensable

Discover the Depth of the Gift – it can be an ongoing and deepening Relationship

Acts 2:38 Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.” [a family gift] (RVR) Pedro les dijo: Arrepiéntanse, y bautícese cada uno de ustedes en el nombre de Jesucristo para perdón de los pecados; y recibirán el don del Espíritu Santo. 39 Porque para ustedes es la promesa, y para sus hijos, y para todos los que están lejos; para cuantos el Señor nuestro Dios llamare.

Acts 10:45 44 While Peter was still speaking these words, the Holy Spirit came on all who heard the message. 45 The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. 46 For they heard them speaking in tongues and praising God. Then Peter said, 47 “Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have. (RVR) 44 Mientras aún hablaba Pedro estas palabras, el Espíritu Santo cayó sobre todos los que oían el discurso. 45 Y los fieles de la circuncisión que habían venido con Pedro se quedaron atónitos de que también sobre los gentiles se derramase el don del Espíritu Santo. 46 Porque los oían que hablaban en lenguas, y que magnificaban a Dios. 47 Entonces respondió Pedro: ¿Puede acaso alguno impedir el agua, para que no sean bautizados estos que han recibido el Espíritu Santo también como nosotros?

Acts 8:19-20 and said, Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit. 20 Peter answered: May your money perish with you, because you thought you could buy the gift of God with money! (RVR) diciendo: Dadme también a mí este poder, para que cualquiera a quien yo impusiere las manos reciba el Espíritu Santo. 20 Entonces Pedro le dijo: Tu dinero perezca contigo, porque has pensado que el don de Dios se obtiene con dinero

Acts 11:17 15 “As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. 16 Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 17 So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?” (RVR) Y cuando comencé a hablar, cayó el Espíritu Santo sobre ellos también, como sobre nosotros al principio. 16 Entonces me acordé de lo dicho por el Señor, cuando dijo: Juan ciertamente bautizó en agua, mas ustedes seran bautizados con el Espíritu Santo. 17 Si Dios, pues, les concedió también el mismo don que a nosotros que hemos creído en el Señor Jesucristo, ¿quién era yo que pudiese estorbar a Dios?

IMPORTANT LESSONS REGARDING THE GIFT OF THE HOLY SPIRIT

The Value of the Gift – It Is Based On The Giver (God)

The Purpose of the Gift - Indispensable

Discover the Depth of the Gift – it can be an ongoing and deepening Relationship

Rom 3:24 and are justified “freely” [as a gift–nasb] by his grace through the redemption that came by Christ Jesus. (RVR) siendo justificados gratuitamente por su gracia, mediante la redención que es en Cristo Jesús

Rom 5:15 But the gift [charisma] is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace [charis] and the gift [dorea] that came by the grace [charis] of the one man, Jesus Christ, overflow to the many! (RVR) Pero el don no fue como la transgresión; porque si por la transgresión de aquel uno murieron los muchos, abundaron mucho más para los muchos la gracia y el don de Dios por la gracia de un hombre, Jesucristo.

Rom 5:17 For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ. (RVR) Pues si por la transgresión de uno solo reinó la muerte, mucho más reinarán en vida por uno solo, Jesucristo, los que reciben la abundancia de la gracia y del don de la justicia.

2 Cor 9:15 Thanks [charis] be to God for his indescribable gift! [to wonderful for words] (RVR) ¡Gracias a Dios por su don inefable! [VP un regalo tan grande que no tenemos palabras para expresarlo]

Eph 3:7 I became a servant of this gospel by the gift of God’s grace given me through the working of his power. (RVR) del cual yo fui hecho ministro por el don de la gracia de Dios que me ha sido dado según la operación de su poder.

Eph 4:7 But to each one of us grace has been given as Christ “apportioned it”.[nasb/nkjv according to the measure of Christ’s gift [dorea]; LB- whatever he wants us to have out of his rich storehouse of gifts.(RVR) Pero a cada uno de nosotros fue dada la gracia conforme a la medida del don de Cristo.

8 This is why it says: “When he ascended on high, he led captives in his train and gave gifts [doma] to men.” 9 (What does “he ascended” mean except that he also descended to the lower, earthly regions? 10 He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) 11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12 to prepare God’s people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

Ps 68:18 When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious— that you, O Lord God, might dwell there. (RVR) Subiste a lo alto, cautivaste la cautividad, Tomaste dones para los hombres, Y también para los rebeldes, para que habite entre ellos JAH Dios.

1Pet 3:7 Husbands, in the same way be considerate as you live with your wives & treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers. (RVR) Ustedes, maridos, igualmente, vivid con ellas sabiamente, dando honor a la mujer como a vaso más frágil, y como a coherederas de la gracia de la vida, para que sus oraciones no tengan estorbo

OLD TESTAMENT REGARDING THE “GIFT”: RELATIONSHIPS
God the Father gave His Son (John 3:16)

God the Father gave us his Spirit

Psalm 127:3 Sons are a heritage [Gift-nasb/nlt] from the Lord, children a reward from him. (NBLH) Un don del Señor son los hijos, Y recompensa es el fruto del vientre.

Gen 30:20 Then Leah said, “God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.” So she named him Zebulun. (VP) y dijo: “Dios me ha dado un buen regalo [rvr- una buena dote]. Ahora mi marido me estimará más, porque ya le he dado seis hijos. Por eso este niño se va a llamar Zabulón.

Numbers 8:19 Of all the Israelites, I have given the Levites as gifts to Aaron and his sons to do the work at the Tent of Meeting on behalf of the Israelites and to make atonement for them so that no plague will strike the Israelites when they go near the sanctuary.” (RVR) Y yo he dado en don los levitas [como un regalo] a Aarón y a sus hijos de entre los hijos de Israel, para que ejerzan el ministerio de los hijos de Israel en el tabernáculo de reunión, y reconcilien a los hijos de Israel; para que no haya plaga en los hijos de Israel, al acercarse los hijos de Israel al santuario.

Numb.18:6 I myself have selected your fellow Levites from among the Israelites as a gift to you, dedicated to the Lord to do the work at the Tent of Meeting. (RVR) Porque he aquí, yo he tomado a sus hermanos los levitas de entre los hijos de Israel, dados a ustedes en don [regalo] de Jehová, para que sirvan en el ministerio del tabernáculo de reunión.

Ps.68:18 When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious— that you, O Lord God, might dwell there. (RVR) Subiste a lo alto, cautivaste la cautividad [has llevado en cautividad a Tus cautivos], Tomaste dones para los hombres, Y también para los rebeldes, para que habite entre ellos JAH Dios.

See Eph. 4:8-11 ….apostles, prophets, evangelists, pastors, teachrs

Lev 23:38 These offerings are in addition to those for the Lord’s Sabbaths and in addition to your gifts [mattanah] and whatever you have vowed and all the freewill offerings you give to the Lord) (RVR) además de los días de reposo de Jehová, de sus dones, de todos sus votos, y de todas sus ofrendas voluntarias que acostumbrán dar a Jehová.

Psalm 76:11 Make vows to the Lord your God and fulfill them; let all the neighboring lands bring gifts [shay] to the One to be feared. (NBLH) Hagan votos ustedes al Señor su Dios, y cúmplanlos; Todos los que están alrededor de El traigan presentes [obsequios] al que debe ser temido.

Ezekiel 20:40 For on my holy mountain, the high mnt of Israel, declares the Sovereign Lord, there in the land the entire house of Israel will serve me & there I will accept them. There I will require your offerings and your choice gifts [mas’eth], along with all your holy sacrifices. (RVR) Pero en mi santo monte, en el alto monte de Israel, dice Jehová el Señor, allí me servirá toda la casa de Israel, toda ella en la tierra; allí los aceptaré, y allí demandaré sus ofrendas, y las primicias de sus dones, con todas sus cosas consagradas

Eccl 3:13 That everyone may eat and drink, and find satisfaction in all his toil—this is the gift of God. (RVR) y también que es don de Dios que todo hombre coma y beba, y goce el bien de toda su labor.

Eccl 5:19 Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work—this is a gift of God. (RVR) Asimismo, a todo hombre a quien Dios da riquezas y bienes, y le da también facultad para que coma de ellas, y tome su parte, y goce de su trabajo, esto es don de Dios.

Ecc 12-13. Since man in his ignorance of God’s plan cannot be sure of the appropriateness or lasting significance of his labor, Solomon again recommended the present enjoyment of life ( 2:24), stating that there is nothing better for men than to be happy as long as they live (5:18; 8:15). The words do good (in niv, nasb) should be rendered “enjoy themselves” (rsv). No moral qualification is suggested here as a requirement for receiving God’s gift of enjoyment (as there is in 2:26). Note parallel words find satisfaction (lit., “see good”) in 3:13. There “good” is used in a nonethical sense (2:24; 5:18 for the same idiom). Again Solomon indicated that this ability to enjoy life comes as a gift of God (2:25). Some see 3:13 as a conditional sentence: “If any man eats and drinks and finds satisfaction in all his toil, it is a gift of God”

Ps.68

*Thus the Lord went all the way from Sinai (v. 8) to His sanctuary in Zion. His entrance into Jerusalem (when David conquered it, 2 Sam. 5:6-8, or when David moved the ark to Jerusalem, 2 Sam. 6) was like a mighty conqueror ascending on high with captives, receiving tribute from the vanquished, the rebellious. V18 was referred to by Paul in Eph 4:8. However, rather than quoting the Hebrew, Paul apparently followed the Jewish interpretation of the day (the Targum), which paraphrased this verse as follows: “You did ascend to the firmament, O Prophet Moses! You led captivity captive; you taught the words of the Law; you gave [not received, ‘ as in the Heb.] gifts to the sons of men.” (This interpretation saw Moses as God’s representative.) Paul followed this Jewish exegesis because it explained that the conqueror distributed the gifts to His loyal subjects. The apostle applied that idea to Christ’s victory over the forces of evil and His granting spiritual gifts (Eph. 4:11) to those on His side. By this analogy (based more on the Jewish interpretation of the psalm than on the exact Heb. wording) Paul emphasized the greatness of believers’ spiritual victory in Christ. * When God delivered His people from Egypt, He brought them out with great treasures from the Egyptians (Ex. 12:35, 36). These gifts were used by the people of Israel to build the tabernacle (Ex. 35) that the Lord God might dwell there. *17,18 The chariots of God: He has all the resources He needs. The triumph begun in the Exodus is now completed as God ascended on high, possibly referring to the moment when the ark reached its destination in the procession. The imagery pictures God as a victorious king leading a line of captive prisoners and enjoying the gifts of booty taken in battle. * received gifts. In Eph. 4:8 Paul writes “gave gifts.” In a procession of triumph, the victor would receive and distribute gifts.* This verse is a climactic picture of God’s victorious campaign, concluding with the laying of the tribute of men at the feet of the Conqueror. The fact that the first half of the verse is quoted in Eph. 4:8 (with reference to the ministry of the ascended Christ) makes this a messianic psalm. * To “ascend on high” means to win the victory and return in triumph (47:1–6). Some think this refers to a time when the ark was “in the field” with the army and then brought back to the sanctuary on Zion (2 Sam. 11:11; 12:26–31). Paul quoted verse 18 in Ephesians 4:8 when referring to the ascension of Christ (see also Acts 2:30–36; Col. 2:15). A king ascending the throne both receives and gives gifts, and even those who reject him will honor him outwardly.

Ecclesiastes 3:13 That everyone may eat and drink, and find satisfaction in all his toil—this is the gift of God.

12-13. Since man in his ignorance of God’s plan cannot be sure of the appropriateness or lasting significance of his labor, Solomon again recommended the present enjoyment of life ( 2:24), stating that there is nothing better for men than to be happy as long as they live (5:18; 8:15). The words do good (in niv, nasb) should be rendered “enjoy themselves” (rsv). No moral qualification is suggested here as a requirement for receiving God’s gift of enjoyment (as there is in 2:26). Note parallel words find satisfaction (lit., “see good”) in 3:13. There “good” is used in a nonethical sense (2:24; 5:18 for the same idiom). Again Solomon indicated that this ability to enjoy life comes as a gift of God (2:25). Some see 3:13 as a conditional sentence: “If any man eats and drinks and finds satisfaction in all his toil, it is a gift of God”

MISC

2 Cor 11:7 Was it a sin for me to lower myself in order to elevate you by preaching the gospel of God to you “free of charge”?

1 Cor 9:18 What then is my reward? Just this: that in preaching the gospel I may offer it “free of charge” [adapanos] and so not make use of my rights in preaching it.

Galatians 2:21 I do not set aside the grace [charis] of God, for if righteousness could be gained through the law, Christ died “for nothing”[dorea; needlessly, in vain]!”

Eph 4:7 But to each one of us grace has been given as Christ “apportioned it”.[nasb/nkjv according to the measure of Christ’s gift; LB- whatever he wants us to have out of his rich storehouse of gifts; NLT the generosity of Christ]. 8 This is why it says: “When he ascended on high, he led captives in his train and gave gifts to men.”

But to each one. This could be translated “in spite of that,” or “on the other hand,” contrasting what has just been said with what is about to be said, moving from the subject of the unity of believers (“all,” v. 6) to that of the uniqueness of believers (“each one”). grace. Grace is a single-word definition of the gospel, the good news of God’s offering salvation to sinful and unworthy mankind. God is the God of grace because He is a God who freely gives; His giving has nothing to do with anything we have done, but is unmerited, unearned, and undeserved. the measure of Christ’s gift. Each believer has a unique spiritual gift that God individually portions out according to His sovereign will and design. The Gr. term for “gift” focuses not on the Spirit as the source like the term used in 1 Cor. 12:1, nor on the grace that prompted it in Rom. 12:6, but on the freeness of the gift

Hebrews 6:4 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit,

*JM 6:4 enlightened. They had received instruction in biblical truth which was accompanied by intellectual perception. Understanding the gospel is not the equivalent of regeneration (cf. 10:26,32). In John 1:9 it is clear that enlightening is not the equivalent of salvation. Cf. 10:29. tasted the heavenly gift. Tasting in the figurative sense in the NT refers to consciously experiencing something (cf. 2:9). The experience might be momentary or continuing. Christ’s “tasting” of death (2:9) was obviously momentary and not continuing or permanent. All men experience the goodness of God, but that does not mean they are all saved (cf. Matt. 5:45; Acts 17:25). Many Jews, during the Lord’s earthly ministry experienced the blessings from heaven He brought—in healings and deliverance from demons, as well as eating the food He created miraculously (John 6). Whether the gift refers to Christ (cf. John 6:51; 2 Cor. 9:15) or to the Holy Spirit (cf. Acts 2:38; 1 Pet. 1:12), experiencing either one was not the equivalent of salvation (cf. John 16:8; Acts 7:51). partakers of the Holy Spirit. See notes on 2:4. Even though the concept of partaking is used in 3:1; 3:14; and 12:8 of a relationship which believers have, the context must be the final determining factor. This context in vv. 4–6 seems to preclude a reference to true believers. It could be a reference to their participation, as noted above, in the miraculous ministry of Jesus who was empowered by the Spirit (see notes on Matt. 12:18–32; cf. Luke 4:14,18) or in the convicting ministry of the Holy Spirit (John 16:8) which obviously can be resisted without experiencing salvation (cf. Acts 7:51). 6:5 tasted. See note on v. 4. This has an amazing correspondence to what was described in 2:1–4 (see notes there). Like Simon Magus (Acts 8:9–24), these Hebrews had not yet been regenerated in spite of all they had heard and seen (cf. Matt. 13:3–9; John 6:60–66). They were repeating the sins of those who died in the wilderness after seeing the miracles performed through Moses and Aaron and hearing the voice of God at Sinai. 6:6 fall away. This Gr. term occurs only here in the NT. In the LXX, it was used to translate terms for severe unfaithfulness and apostasy (cf. Ezek. 14:13; 18:24; 20:27). It is equivalent to the apostasy in 3:12. The seriousness of this unfaithfulness is seen in the severe description of rejection within this verse: they re-crucify Christ and treat Him contemptuously (see also the strong descriptions in 10:29). The “impossible” of v. 4 goes with “to renew them again to repentance.” Those who sinned against Christ in such a way had no hope of restoration or forgiveness (cf. 2:2,3; 10:26,27; 12:25). The reason is that they had rejected Him with full knowledge and conscious experience (as described in the features of vv. 5,6). With full revelation they rejected the truth, concluding the opposite of the truth about Christ, and thus had no hope of being saved. They can never have more knowledge than they had when they rejected it. They have concluded that Jesus should have been crucified, and they stand with his enemies. There is no possibility of these verses referring to losing salvation. Many Scripture passages make unmistakably clear that salvation is eternal (cf. John 10:27–29; Rom. 8:35,38,39; Phil. 1:6; 1 Pet. 1:4,5). Those who want to make this verse mean that believers can lose salvation will have to admit that it would then also say that one could never get it back again.

*BKC 6:4-6. This passage has been interpreted in four ways: (1) that the danger of a Christian losing his salvation is described, a view rejected because of biblical assurances that salvation is a work of God which cannot be reversed; (2) that the warning is against mere profession of faith short of salvation, or tasting but not really partaking of salvation (The New Scofield Reference Bible, p. 1315); (3) that hypothetically if a Christian could lose his salvation, there is no provision for repentance (The Ryrie Study Bible, p. 1736); (4) that a warning is given of the danger of a Christian moving from a position of true faith and life to the extent of becoming disqualified for further service (1 Cor. 9:27) and for inheriting millennial glory. The latter is the interpretation adopted here. The entirety of these verses constitutes a single sentence in Greek as well as in the English of the NIV. The central assertion is: It is impossible for those who have . . . to be brought back to repentance. Following the words “those who” is a description of the persons whom the writer affirmed cannot possibly be brought back to a state of repentance. The description he gave shows that he had Christians in mind.To begin with, he described them as individuals who have once been enlightened. This is a natural way to refer to the conversion experience (cf. 2 Cor. 4:3-6). The writer’s only other use of the verb “enlightened,” is Hebrews 10:32, where the reference to true Christian experience can hardly be doubted. In also calling them people who have tasted the heavenly gift, he again employed familiar concepts related to initial conversion (cf. John 4:10; Rom. 6:23; James 1:17-18). The effort to evade this conclusion by seeing in the word “tasted” something less than full participation fails—in view of the writer’s own use of this word (Heb. 2:9)— to describe Jesus’ experience of death. One might also compare 1 Peter 2:3, which quotes Psalm 34:8.The description is continued with the words who have shared in the Holy Spirit. The underlying Greek employs again the word metochoi, used in Hebrews 1:9 of the “companions” of the messianic King, and in 3:1, 14 of the Christian readers (and is also used in 12:8). The preceding expression evidently led the author to think about those who had received the gift of the Spirit as a result of their conversions. Finally, there are also those who have tasted the goodness of the Word of God and the powers of the coming Age. Here the thought naturally applies to converts whose instruction in “the Word of God” had given them a genuine experience of its “goodness” and who likewise had known the reality of miracles. The word rendered “powers” (dynameis) in NIV is the usual one in the New Testament for “miracles” and is an apparent allusion back to the experience mentioned in 2:4. In every way the language fits true Christians with remarkable ease. The effort to see here mere professors of the faith as over against true converts is somewhat forced.There follows, however, the grim expression if they fall away. But the translation does not do full justice to the original language, where there is no hint of a conditional element. The Greek word parapesontas is in fact a part of the construction to which the preceding descriptive phrases belong. Thus a more accurate translation would be: “It is impossible for those who have once been enlightened, who have tasted . . . who have shared . . . who have tasted . . . and who have fallen away, to be brought back to repentance.” Far from treating the question in any hypothetical way, the writer’s language sounds as if he knew of such cases.Naturally the words “fall away” cannot refer to the loss of eternal life which, as the Gospel of John makes perfectly clear, is the inalienable possession of those who trust Christ for it. But the writer evidently has in mind defection from the faith, that is, apostasy, withdrawal from their Christian profession (cf. Heb. 3:6, 14; 10:23-25, 35-39). The assertion that such a failure is not possible for a regenerate person is a theological proposition which is not supported by the New Testament. Paul knew the dangers of false doctrine to a Christian’s faith and spoke of a certain Hymenaeus and Philetus who said “that the resurrection has already taken place, and they destroy the faith of some” (2 Tim. 2:17-18). The author of Hebrews was a solid realist who took assaults against the faith of his readers with great seriousness. And he warned that those who succumb, that is, “fall away,” after all of the great spiritual privileges they had experienced, could not be brought back to repentance.The reason is expressed in the words because to their loss they are crucifying the Son of God all over again and subjecting Him to public disgrace. The words “to their loss” might be better rendered “with respect to themselves.” Those who renounce their Christian faith are, with respect to their own conduct and attitude, taking a step that amounts to a fresh public rejection of Christ. When they first trusted Him, they thereby acknowledged that His crucifixion had been unjust and the result of man’s sinful rejection of the Savior. But by renouncing this opinion, they reaffirmed the view of Jesus’ enemies that He deserved to die on a cross. In this sense, “they [were] crucifying the Son of God all over again.” Since the original Crucifixion was especially the work of the Jewish nation, if the readers were Jews being lured back into some form of their ancestral religion, the writer’s words made a particular point. Their apostasy would be like stepping back over the line again and once more expressing solidarity with their compatriots who wanted Jesus put on the cross. That this was most serious was precisely the writer’s point. Such persons could not be won back to the state of repentance which marked their original conversion to Christianity. In affirming this, the author’s words suggested a deep hardening of their hearts against all efforts to win them back, not to Christian conversion, but to Christian commitment.

*Nelson st Bib 6:4–6 This difficult passage concerning the falling away of some from the faith has been interpreted in various ways. Some insist that the author of Hebrews is speaking of nominal Christians who heard the truth and appeared to believe in Christ, but eventually demonstrated their shallow adherence to Christ by publicly renouncing Him. Others view these verses as a hypothetical argument. In other words, the author of Hebrews is using this hypothetical case to warn the spiritually immature (vv. 1–3) not to reject God’s offer of salvation (see v. 6; 3:12). Typically those who postulate these two positions cite the numerous passages that speak of a true believer’s eternal security (see John 6:39, 40; 10:27–29; Rom. 8:28–30). Once God has saved us, nothing can separate us from His love (Rom. 8:35–39). But another group of commentators insist that the author is speaking of genuine Christians who renounce Christ. They claim that this is a clear reading of this text and cite the numerous warnings in the New Testament to resist the deceptions of false teachers as additional evidence for their interpretation (2 Cor. 11:1–4, 13–15; 2 Tim. 2:17, 18; 1 John 2:21–25). Whatever way one interprets this passage, it is clear that the author of Hebrews has given us a clear warning not to renounce Christ or spurn His offer of salvation. Only those who believe in Jesus will be saved; and the day to embrace His gift of salvation is today (3:7–12).6:4 Impossible is used three other times in the Book of Hebrews. It is impossible for the blood of animals to take away sin (10:4), for God to lie (v. 18), and for anyone to please God without faith (11:6). Here it is impossible to renew those who have fallen away from the faith (see v. 6). Enlightened is used in only one other place in Hebrews (the word is translated illuminated in 10:32). In that verse, enlightenment refers to a full knowledge of the truth. Tasted is used elsewhere in Hebrews of actual experience (2:9). Thus, to taste the heavenly gift is to experience the gift of eternal life. The Greek word for partakers is used elsewhere in Hebrews of regenerate people (1:9; 3:1, 14). 6:6 The phrase if they fall away may also be rendered “having fallen away.” The fact that there is no hint of a conditional element in the Greek text argues against the “hypothetical” interpretation of this passage (see v. 4). Falling away here refers to deliberate apostasy (3:12), a defection from the faith. To renew means “to restore.” In other words, it is impossible for continuous effort on the part of anyone in the Christian community to restore an apostate back to fellowship with God. This is the reason for the strong warning of 3:13 to exhort one another to avoid a hard heart. Continuing Christian immaturity is dangerous. crucify again: Departing from the faith amounts to a fresh public rejection of Christ, a crucifixion of Him all over again.

*Open 4–8 These verses have caused considerable debate among interpreters because they seem at first reading to say that a truly converted person can be lost—something Christ clearly denied (see, for example, John 10:27–30). It seems easiest to view the person described here as never having actually believed, even though—like Judas Iscariot—he has participated in the community of believers and shared, to a degree, in the benefits pertaining thereto. However we appear to others, only we and God know whether we are truly trusting Christ for our salvation 6:4–12 This sober warning has been variously interpreted. Some understand the author to refer to genuine Christians who lose their salvation, but such a reading conflicts with passages which teach that those whom God has truly saved will persevere in faith to the end (John 10:28, 29; Rom. 8:28–30; “Perseverance of the Saints” at Rom. 8:30). Others interpret the warning as an argument directed against a Judaizing heretical sect, followers of a heresy serious enough that embracing it would lead to the loss of all hope of salvation. Another interpretation holds that the author is describing the apostates of vv. 4–8 in terms of their profession and the blessings they appeared to share with genuine believers up to the moment of their apostasy. Although Jesus saves completely (7:25) and has made perfect forever (10:13) those who hear His word with faith, the author exhorts the readers to prove the faith they profess by their perseverance. Without faith, proximity to God in the fellowship of His covenant people is no blessing; rather, it subjects apostates to more severe judgment. 6:4 once enlightened. That is, had the knowledge of God disclosed in the gospel message (10:26; John 1:9; 2 Cor. 4:4–6) and publicly confessed in baptism. In early Christian writings, conversion and baptism was sometimes termed “enlightenment.” The Greek word for “once” is prominent in Hebrews. It is used in connection with the once-for-all sacrifice of Christ in 10:2, 10. tasted the heavenly gift. Some see here a reference to participation in the sacrament of the Lord’s Supper. Or the phrase could be paired with “enlightened” as a broad description of apparent conversion. partakers of the Holy Spirit. They had some experience with the gifts of the Holy Spirit, but it is not necessary to conclude that regeneration is specifically intended. 6:5 powers of the age to come. Most obviously, the signs and wonders that accompanied the introduction of the gospel (2:4 note). 6:6 renew them again to repentance. There is a kind of falling away that is irreversible (1 John 5:16). Christian salvation is final (10:4), and the decision to reject it, if made at a certain level, cannot be reversed. According to 1 John 2:19, anyone who makes such a decision was not really a member of the household of faith, although they may have seemed to be. Judas Iscariot is the clearest example of someone who participated in the coming of the kingdom, but did not enter it (Matt. 26:47–49; cf. Matt. 7:21–23). This warning is not to encourage speculation about whether others are irretrievably lost, but urges us to cling closely to the Savior ourselves. See “The Unpardonable Sin”at Mark 3:29. crucify again … the Son of God. By renouncing their faith in Christ they declare that Christ’s cross is not a holy sacrifice for others’ sins, but the deserved execution of a guilty criminal (10:29). Such apostates have returned to a point where the Cross does nothing but condemn them as accomplices in murder (Acts 18:5, 6). There is an analogy between the once-for-all character of Christ’s sacrifice for sin and the believer’s symbolic participation in that crucifixion through baptism (v. 4 note). Christ’s sacrificial death cannot be repeated. In the same way, the believer’s participation in His death, sealed by baptism (Rom. 6:3, 4; Col. 2:12), cannot be withdrawn and then repeated. open shame. The apostasy described in ch. 6 is not a matter of private, internal doubt. It is the forceful, complete, and public rejection of a faith once confessed. As such, it has bad effects for others as well as for the apostate (12:15).

Eph 3:7 I became a servant of this gospel by the gift of God’s grace given me through the working of his power.

I became a servant of this gospel denotes Pauls rendering of service. “servant” (diakonos) stresses not the idea of subjection (as doulos, “slave”) but the idea of serving, as one who is a waiter (Jn 2:5,9). The Grk implies Pauls service was initiated by the gift of God’s grace and continues by the working (energeian; 1:19) of His power” (dynameōs)

Merismos 2xs

Heb 2:4 God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will. [Heb.4:12 piercing, dividing, division]

signs … wonders … miracles … gifts. The supernatural powers demonstrated by Jesus and by His apostles were the Father’s divine confirmation of the gospel of Christ (Jn 10:38; Acts 2:22; Rom. 15:19; 1 Cor. 14:22; 2 Cor. 12:12). This authentication of the message was the purpose of such miraculous deeds. The epistle’s first reference to the Holy Spirit refers in passing to His ministry of confirming the message of salvation by means of miraculous gifts. Mentioned elsewhere in the epistle are the Holy Spirits involvement in the revelation of Scripture (3:7; 10:15), in teaching (9:8), in pre-salvation operations (6:4, perhaps His convicting work; 10:29, common grace), and in ministry to Christ (9:14). “Gifts of the Holy Spirit” could mean that God distributes the Holy Spirit to each believer (Gal. 3:5) or that the Holy Spirit gives gifts to believers (1 Cor. 12:11). The verse employs all three of the terms generally used in the N.T. to convey the idea of the miraculous. “Signs” emphasizes the divine communication in the miraculous. “Wonders” stresses the impression made upon those witnessing the miracle. “Miracles” is better rendered “powers” and calls attention to the awesome abilities which produce the miraculous (Acts 2:22)

Hebrews 6:4 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit,