We were fortunate to have had brother Jerry Moffitt as a member of this congregation for over 30 years. On this page you can read of past articles on vital subjects authored by him. Enjoy and grow.
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Sanctification and Influence of the Holy Spirit:
SANCTIFICATION
Regarding the influence of the Holy Spirit, it is good if we ask how He sanctifies us, since we notice the following:
“(16) that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit” (Romans 15:16).
First, we look at some definitions, then we will explore the verses which speak of sanctification by the Holy Spirit.
DEFINITIONS:
SANCTIFICATION OR HOLINESS
The Greek word for sanctification is hagiasmos. It is from hagiazo is from hagios which is from hagos. Hagos means
”an aweful thing” in the sense of “awe,” or “ a sacred thing.” The idea is that the thing or person is religious, or separated for God’s use. It is a separation from evil or even the world unto the personal use of God. In that sense it is “pure.” Sometimes hagiasmos is translated “holiness.” So Christians are called hagios or saints. Let’s notice how the words are often translated, especially in the King James Version. We notices hagiasmos is translated by the English word holiness five times and by sanctifiation five times. Hagiazo is translated by the English words hallowed, sanctified, and holy two times, twenty-five times, and one time respectfully, according to the Englishman’s Greek Concordance. The Oxford English Dictionary show the old English word halig is from the Germanic base idea of “whole.” The reference also shows that sanctify was a middle English word from the Latin sanctus which has the flavor of
set apart.” Holy seems to have the idea of “wholeness” or “purity”, and sanctify that of “dedicated” or “set apart” for God’s use.
SANTIFICATION OF THE HOLY SPIRIT
ROMANS 15:16
Let’s look at this concept in various verses. Again, let us first notice Romans 15:16 “That I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.” In this context we have two choices we wish to consider. One, does the verse teach the Gentiles are sanctified by the Holy Spirit directly and immediately? Or, two, is the work of sanctification through His sword (Eph. 6:17), indirect and mediate? It seems easy to see that Paul refers to his “ministry unto the Gentiles.” He refers to his own “ministering of the gospel of God” (v. 16). He talks of the “obedience of the Gentiles” in verse 18. To what were they obedient ? Not to any “direct operation,” but to the “Gospel of God” (verse 16). This gospel was preached by the Holy Spirit according to the apostle Peter (1Peter 1:12), through them that announced it and preached it “by the Holy Spirit sent forth from heaven” (again 1 Peter 1:12). They received the words of the Spirit of God (!Cor.2:9-13). Apostles and prophets were borne along by the Spirit (2 Peter 1:21). The Holy Spirit taught Paul and the other apostles “all things” and brought to their remembrance what Christ said (John 14:26). He, the Spirit of truth, guided them into “all truth,” and declared the “things to come” (John 16:13). It was in that way, the context yields that Gentiles are sanctified by the Holy Spirit. He is the agent, but He worked through the gospel which He forged, and which He gave to chosen apostles and prophets in a process we call “inspiration.” The passage says nothing of a direct influence. The power of the Holy Spirit is obviously the confirmatory power of “signs and wonders” done by the power of the Spirit. So we notice in this context, regarding sanctification by the Spirit, words such as “minister,” “gospel, “obedience,” “word,” and “fully preached.” It was a sanctification by the Holy Spirit through His gospel preached by inspired men, who took up the sword He forged. Never does the Bible ever teach a direct operation of the Holy Spirit on the human spirit. Circumlocutory reasoning to try to prove such is so faint as to be invisible. More later.
November 26, 1998
SANCTIFICATION (2)
Let us continue our study on how the Spirit sanctifies. Notice this passage:
2 Thessalonians 2:13
“But we are bound to give thanks to God always for you, brethren beloved of the lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth” (2Thessalonians 2:13).
Now we notice that it does not say “unto salvation in sanctification of the Spirit directly.” Nor does it say “unto salvation in direct sanctification of the Spirit”. Rather, the context mentions “belief of the truth” (13, a calling through the gospel (14), “traditions” they were “taught” (15), by “word” or by “epistle” (15).
The New International Commentary on the New Testament points out that this salvation is in connection with two things: (1) sanctification of the Spirit, and (2) belief of the truth. Why both? Lenski points out that the salvation is in connection with God’s sanctifying work and also in connection with the Christian ‘s faith. He points out that sanctification is God’s activity, and the main factor in our reception of it is our “faith,” faith in the message of the Spirit called the truth. By faith we receive the Spirit’s work of sanctification, i.e., the preaching of the gospel through men, at first chosen apostles and prophets. This is corroborated by the fact that faith is said to sanctify. Jesus taught this to Paul on the Damascus road. Jesus said Paul’s mission to the Gentiles was that they might “turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith” (Acts 26:18-19).
There is the Spirit’s part in sanctification (2 The. 2:13). If the Spirit’s work in sanctification is beyond means, it should stand alone, not needing faith (Acts 26:18-19), or “faith in truth” (2The. 2:13). If the Spirit does it without words or beyond motives of truth, faith is not required. But we know faith isrequired in sanctification (Acts 26:18-19). And faith comes by hearing the word of Christ (Romans10:17). So Jesus could well say, “Sanctify them in the truth: thy word is truth” (John 17:17) So in sanctification, there id God’s part, and there is man’s part, and the two are connected. God’s part is the revelation of the truth of the gospel through the Spirit of truth through inspired prophets and apostles. Man’s part is faith in that truth, an active and obedient faith that at once sets the believer apart.
1Peter 1:2
Peter says, “according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ” (1 Peter 1:2). The phrase “in sanctification of the Spirit,” is the work of the Spirit in setting people apart for God. It is a work that gave him the title “Spirit of truth,” (John16:13). The Spirit of truth, through the truth sets us apart. Thus free-will, faith, and personal effort are all involved as well. We see the the beginning of the Spirit’s activity (as Jesus had promised in John 14:26 and John 16:13) on the day of Pentecost. He was in Peter and the rest of the apostles (Acts 1:26-2:47). The Spirit, through them, preached the gospel that day (1Peter 1:12). Those hearers who obeyed were sprinkled with the blood of Christ. As believers grow in truth they continue to perfect holiness (2 Cor. 6:17-7:1). But it all by the sanctifying work of the Spirit of truth through the truth. The sprinkling of the blood is the object of the sanctifying work of the Holy Spirit as agent. But the first objective of this work is obedience. If it were a direct, supernatural touch of the Holy Spirit, no requirement of obedience would be required. Too, if no obedience were required, the sanctification of the Spirit of God would give the sprinkling of blood without, not only the word, but without obedience, without will, without virtue, decision, or personal activity, and ultimately without faith. Obedience belongs to and comes out of faith.
March 25, 1999
Restoration Teaching On The Influence Of The Holy Spirit (1)
Some of our liberal brethren and others have adopted a reformation view of the Holy Spirit’s activity on the human spirit or heart.
They argue, to our surprise, that there is a direct Spirit on spirit influence, and not merely an indirect work on our spirit through the word of God. From a reprint of the Millennial Harbinger, published by College Press in Joplin Missouri, there is an interesting exchange between a Baptist, Mr. Lynd, and Alexander Campbell. It starts with Mr.Lynd reviewing Campbell’s position on the work of the Holy Spirit as viewed in Campbell’s book Christianity Restored. Beginning on page 343 of College Press, 1837 reprint of Millennial Harbinger, Mr. Lynd quotes Alexander Campbell: “We have two sorts of power, physical and moral. By the former we operate upon matter—by the latter, upon mind. To put matter in motion we use physical power, whether we call it animal or scientific power; to put minds in motion, we use arguments or motives, addressed to the reason and nature of man.”
Lynd continues to quote Campbell: “All the moral power which can be exerted on human beings, is, and must of necessity be, in the arguments addressed to them. No other power than moral power can operate on minds; and this power must always be clothed in words, addressed to the eye or ear. Thus we reason when revelation is altogether out of view. And when we think of the power of the Spirit of God exerted upon minds or human spirits, it is impossible for us to imagine that power can consist in any thing else but for words or arguments.”
Lynd goes on quoting Campbell: “Whenever a person has expressed all the arguments he has to offer to carry one point, he has spent all his moral strength, whether he carries that point or not. But until all his arguments are stated, heard, and understood, his moral power is not fully developed.”
Lynd quotes from the writings of Alexander Campbell in a dialogue from which Lynd is taking these quotes. Lynd says, “When in this dialogue, Austin asks the question-‘Do you allege that the Holy Spirit can exert no greater influence upon the human mind, than is found in the arguments which are written in the New Testament?’ He replies, in the person of Timothy, ‘I so, provided always, that the arguments are understood.”’
He quotes Campbell more: “As the spirit of man puts forth all its moral power in the words which it fills with its ideas; so the Spirit of God put forth all its converting and sanctifying power in the words which it fills with its ideas.” Mr. Lynd says, “To this he adds-‘If the Spirit of God has spoken all its arguments; or if the New and Old Testament contain all the arguments which can be offered to reconcile man to God, and to purify them who are reconciled, then all the power of the Holy Spirit which can operate upon the human mind is spent; and he that is not sanctified and saved by these, cannot be saved by angels or spirits, human or divine.”’
CAMPBELL REPLIES TO VARIOUS ASSERTIONS MADE BY THE BAPTIST LYND
First, Mr. Lynd asserts that he himself “cannot comprehend the mode of operation.” Some today still affirm they just do not know how the Spirit operates in conversion or in sanctification in conjunction with the word. They affirm the Spirit somehow operates directly, but they have no idea exactly what kind of power or influence the Spirit uses.
Campbell is amazed at such confessions in his day. He says, “he [Lynd] cannot even find a name for the power or influence for which he pleads. Now, who ever understood a subject for which he could not find a name?” More next time.
October 8, 1998
DANGER!–DIRECT OPERATION OF THE HOLY SPIRIT IN SANCTIFICATION (1)
As long as there is error taught inside the church we suppose there will be error taught regarding the operation and work of the Holy Spirit. Such is certainly the case today, as the false and fatal doctrine of a direct operation of the Holy Spirit in Christian living or sanctification is now being promoted. This article is intended to briefly describe the danger of this teaching. I sincerely believe that when it is taught, accepted and acted upon, the Calvinistic theory of direct influence will destroy souls in the churches of Christ. In reference to it, Alexander Campbell said: “The doctrine which I oppose, so far as it is really believed and acted upon, neutralizes preaching, annuls the Bible, and perfectly annihilates human responsibility. I know no doctrine more fatal.” (Campbell-Rice Debate, p.644) Let us view a few reasons why he would so see it in conversion and sanctification.
THE DOCTRINE PROMOTES PENTECOSTALISM
The doctrine of a direct work of the Holy Spirit on the human spirit is a “Pathway to Pentecostalism.” This doctrine has features in common with Pentecostalism. They are all in the realm of subjectivism, vain imagination, prejudiced hunches, and mysterious leadings.
E.R. Harper directly fought this doctrine at Highland in Abilene regarding the teaching of sister Bass. He said, “….the Holy Spirit operated upon these people through the word of God…This is the only way the Holy Spirit ever operates upon or influences man in any way today…It is not a “ subjective” type of religion based upon our feeling, but it is based upon testimony (the Bible) that moves our intelligence into action.” (Harper on the Holy Spirit Issues in the Twentieth Century, p. 27ff).
According to what we are being taught now, the Holy Spirit influences our spirit as He influenced the apostles, only in a lesser degree. He actually influences us as directly as one possessed with a demon was influenced by the demon. It is claimed He directly leads us, directly gives us wisdom, moment by moment. All that is not merely false, it is inchoate Pentecostalism. As a kind of calming mantra we hear them repeatedly express that all this direct, Spirit on spirit activity is “in conjunction with the word.” Well, what in the Christian life isn’t in conjunction with the word?!! Their soothing anthem is, as far as the all-sufficiency of the word of God, no matter how often they repeat it, is mere sanctified window dressing. They can even add “and never separate from the word.” But with all the subjective, mysterious claims ancillary with the doctrine, it is a sure pathway into Pentecostalism. However, there are even other problems.
DENIAL OF THE ALL-SUFFICIENCY OTHE WORD
“If you tell us you do not want influences of the Spirit without the Word, but an accompanying influence with the Word, then is this not an attack upon the sufficiency and the truth of the Word?” (T.W. Brent, Gospel Plan of Salvation, p.631)
Those who teach the direct operation of the Holy Spirit in sanctification deny they teach against the all-sufficiency of the Word. They claim they truly and completely accept 2 Timothy 3:16-17. They will ask, however, “All sufficient for what?” Does scripture take the place of providence and prayer?” Notice 2 Timothy 3:16-17: “16
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, throughly furnished unto all good works” (2Tim. 3:16-17, KJV)
Clearly, scripture is not all-sufficient in the sense we need not pray. Scripture will not dispense with God’s providence, or baptism, or preachers, or elders, or mothers and fathers or computers. But scripture is all-sufficient to make the man of God in and of himself complete, able to cleanse himself and perfect holiness (2 Cor. 7:1).
More later.
October 15, 1998
DANGER!–DIRECT OPERATION OF THE HOLY SPIRIT IN SANCTIFICATION (2)
Last number we began this series by seeing that this doctrine helps promote Pentecostalism as well as deny the all-sufficiency of the scriptures. We gave evidence. Now let us proceed to consider other things.
By scripture a person, a person only, in and of his own heart, is complete. He lacks no additional will, no supplementary power to favorably dispose him, no ancillary enablement added to his own will. The gospel is God’s power unto salvation (Rom. 1:16), due to God’s precious and exceeding great promises (2 Pet. 1:4). His teachings, reproofs, corrections and instructions in righteousness make our heart, mind, soul, affections, and will complete. Our inward man is thoroughly furnished by scripture. Scripture is all-sufficient to do that. God has already made us with the capacity and power of diligence, faith, virtue, knowledge, self-control, patience, godliness, brotherlykindness, and love (2 Pet. 1:5-7). We only must add to that which truth makes alive. What lack we that some will shiver with excitement for direct enablement? Is it not that mankind always seeks a quick and easy way, an effortless holiness? Doesn’t mankind want sweet promises rather than hard brutal work? Friends and gentle brethren, the doctrine of direct enablement by the Holy Spirit is adverse to all we have ever taught about the word of God. Please be warned that false teaching and some form of disesteem for God’s word always will have an obligate relationship. You will find scorpions without tails, before you will find a false teacher without a principle which will in some way devalue scripture. It is joy, and a form of personal work and soul winning to oppose this doctrine.
THE DOCTRINE GIVES FALSE HOPE
“When men look for spiritual influence outside the words of the Spirit, they will be forever subjects to all kinds of extravagances or delusions that their leaders may have in mind to impose upon them.” (David Lipscomb and E.G. Sewell, Questions and Answers Answered by Lipscomb and Sewell). While studying all night with a man (he finally admitted he disagreed with Peter on baptism) he illustrated a point by holding up a cigar and saying, “One of these days God is going to take this cigar [habit] away from me.” Some of our brethren with the direct-operation-in-sanctification doctrine believe the Holy Spirit, sometime, enable us also to keep the fruit of the Spirit: love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, and self-control (Gal. 5:22-23). One may as well say, “One day the Holy Spirit will take away this adulterous affair I’ve been hanging onto for twenty years.” Or, one may say, “One day the Holy Spirit will directly enable me to quit these homosexual excursions.” This message soothes with the restful strains of personal non-responsibility. What does the Bible say? It says, “let us cleanse ourselves of all defilement of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1). It says, “And everyone that hath this hope set on him purifieth himself, even as he is pure” (1 John 3:3).
Get up man! Where is your virtue? Where is your vigor? God gave you a spirit of power, and love, and a disciplined mind (2 Tim. 2:4) Why hold one to false hope?
Be zealous (Rev. 3:10). Deny yourself (Luke 9:23). Rise and overcome (1 John 5:4)!
Resist unto blood (Heb. 12:4). Those who promise us some type of direct enablement by the Holy Spirit prophesy lies and deceits of their own hearts (Jer. 1:26). They have the ancient taint of the false pen of t he scribes who work falsely (Jer. 1:8). The “I can’t --- God can” doctrine is spiritual resignation. They are of the ancient breed who say, “Peace, peace; when there is no peace” (Jer. 6:14). Please, arise, awake to the damnableness of this doctrine, or witness yourself, whole churches, and many loved ones forever fallen!
More next time.
October 22, 1998
DIRECT OPERATION OF THE HOLY SPIRIT IN SANCTIFICATION (3)
We have been studying why the above titled view of the “direct” work of the Holy Spirit” is fatal false doctrine. Let us continue, first looking a little more about how this doctrine tacitly teaches our free will is powerless to do all God’s commands. We saw the power of God’s word to overcome sin by Bible motives. On this topic we looked at our responsibility under the passages of Mark 8:34 and 1 Cor. 9:27. Let us continue.
THREE MORE SCRIPTURES ON OUR RESPONSIBILTY: POWERLESS FREE WILL?
“Sane people are moved by motive…. God presents to the sinner motives as high as heaven, and as deep and awful as hell, and as beautiful as perfect holiness and bliss. These motives are presented to him in the Bible. And consider this: every sensible act is prompted by a sensible motive” (R.L. Whiteside, Doctrinal Discourses, pp. 142-143)
The teaching of a direct operation of the Holy Spirit in sanctification is also fatal false doctrine because it is blow to our scriptural notion of “free will.” We can overcome temptation by Biblical motives. We have all taught against the idea that our spirit is sp depraved that it cannot be made alive by God’s word, and in such a way as to obey God’s will. “I will never forget thy precepts: for with them thou has quickened [made to live] me” (Psa. 119:93). Jesus said, “The words that I have spoken, they are spirit, and are life” (John 6:63).
Too, we have taught that children were not born depraved but were innocent (Psa. 106:37-38; Matt. 18:3). Also, we have all taught that man definitely has a free will. Joshua said, “choose you this day whom ye will serve” (Josh. 24:15). Moses made a choice to forego the luxury and glory of Egypt, “choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season” (Heb. 11: 25). Isaiah told Ahaz that the child Immanuel would one day “know to refuse the evil, and choose the good” (Isa. 7:13-16). Jerusalem could have come back to the Lord, but Jesus said, “ye would not” (Matt. 23:37). If God gave a free will so weak it could not obey His exhortations and commands, why would the Holy Spirit cry, “Save yourselves from this crooked generation” (Acts 2:40)? He has provided all the externals that are necessary. By the power of the gospel, our hearts can now obey Him.
WHAT WE HAVE NOT BELIEVED: A MODIFIED PERSONAL RESPONSIBILITY
What we have not believed, as a people of the book, is what is now being by a very few. We have not believed that we have free will, but only one strong enough to obey in measure, or that for us to be enabled to keep God’s command the Holy Spirit must do some spiritual heavy lifting for us. We have never taught or believed that we could not love, have joy, or peace, or longsuffering without a mysterious operation of the Spirit. Who among us ever quoted a single verse that taught that apart from the word of God, our spirit, especially that part called “the will,” had to have a direct influence of the Holy Spirit before we could keep the fruit of the Spirit? Where is the reality of this spiritual tonic or influence or enigmatic energy taught? Where is it even mentioned? Where is the Holy Spirit portrayed as directly and beyond the word, functioning as a direct giver of a spiritual-life force, or some kind of mysterious, strengthening, extract? What is the nature and character of this influence, of which the Holy Spirit is the arouser? Is He the direct Activator of a spiritual essence, or the Baptizer in some illuminating distillation? Is He the Inoculator of a powerful ethereal vaccination, the Giver of an other-world injection? What does He precisely do and where is it taught? People of the book! Don’t we need to see clear passages! Before we give too much respect, must we not view Bible things which have Bible things attached! WHERE ARE THEY IN SCRIPTURE?
More next time.
October 29, 1998
Direct Operation of the Holy Spirit in Sanctification (4)
This is the last in this series on the Holy Spirit in Sanctification.
Throughout. We see the Bible system of sanctification of the Holy Spirit by obedience to God’s word. It is through natural strengths which God gave us. This obedience only lacks God’s promises, rewards, threats, and instructions. God strengthens us by motives. That is why the gospel saves. (Romans 1:16; 1Corinthians 1:21). Then notice our part:
“Let him deny himself, and take up his cross” (Mark 8:34).
“I buffet my body, and bring it into bondage” (1 Cor.9:27).
“Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness” (2 Cor. 7:1).
“Ye have not yet resisted unto blood, striving against sin” (Heb. 12:4).
“And everyone that hath this hope set on him purifieth himself, even as he is pure” (1 John 3:3).
CONCLUSION
Good brethren, this is fatal false doctrine, this direct operation of the Spirit in sanctification. It promotes the subjectivism and mysterious leadings of Pentecostalism. It is a denial of the all-sufficiency of the word of God to make is complete in and of our own spirit, and without direct additions to our hearts. The doctrine gives false hope of a strengthening power on which some may rely, wait for, and, in sin, die damnably deceived. It is fatal false doctrine because it tries to persuade us of a partial, deficient, and inadequate free will which must be energized by an unmentioned, nameless, and undescribed spiritual operation. It is fatal false doctrine because it weakens our personal ability and our own responsibility and resolve to diligently overcome sin.
God never promised to make us sinless supermen by a direct operation. He gave us plenty. But when we fail, he made provision through repentance (Acts 8:22) , and confession (1 John 1:9) to be cleansed from sin. God’s way is enough. May we not let some, for whatever reason, tinker with it, and in fuzzy, hazy arguments try to made us see in scripture what is really not there.
In respect, may we allow the deceased brother E.R. Harper have the final word? “This is the most destructive of all supposed Christian religious doctrines known to me. It is as destructive, if not more so, than miracles and tongues. It must be stopped in our ranks, or we are soon to be a ‘forgotten people’” (Harper on The Holy Spirit Issues in the Twentieth Century, p. 65).