I think I can finally wipe some sticky filaments of ideas from my face and roll them up into something like a little cotton candy ball:

I have dual citizenship in the rarefied and pampered world of resort hotels, both as a guest and as a servant working along with those who make the resort conference experience what it is.  As a servant I’m expected to express love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.  And since I’m never a paying guest, the fruit of the Holy Spirit maintains my dual citizenship in this world.

I frequent the backrooms and service corridors of venues often enough to know that sometimes the expression of these “virtues” is less than genuine.  In other words, it’s the work of actors, hypocrites.  But then I walk out again into a ballroom where a keynote speaker extols the value of some aspect of the fruit of the Holy Spirit for effective servant-leadership.  Of course, no one calls it the fruit of the Holy Spirit.

Hotel management and keynote speakers alike expect servants and effective leaders to generate love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control out from themselves, on their own, or with tips and techniques that have been developed and written about in books for sale in the lobby.  None offers a fountain of water springing up to eternal life,^[1] though all seem to recognize that even an actor’s imitation of the fruit of the Holy Spirit is what makes resort life viable.

A friend called a while back seeking my opinion on the idea that Jesus was an alien lifted up by some sort of tractor beam into a spacecraft hidden in the clouds.  I get it, I suppose.  If Jesus is a magical being from another planet no one can expect us to be anything like Him.

Believing that God has provided us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence,^[2] does pose an immediate and insistent question: Why am I not more like Him?  My go-to answer is that my faith in, measured as a function of my reliance upon, his supply is not all it might be.  But that really chafes since I claim to believe that this faith, or faithfulness, is also supplied through his Holy Spirit.

In April this year, working almost every day, I began to earn my two-month-long Christmas vacation.  If I wasn’t working I was driving to the next show.  I put a little over 6,000 miles on my company vehicle.  While driving I listened to some sermons on the radio.  One in particular rang “true” and familiar, similar to sermons I had heard before.  The gist was: “God has supplied everything you need for salvation in Jesus Christ.  All he requires from you is faith and obedience.”

In the past I resolved the irrationality of these statements by assuming that everything didn’t mean everything.  So I set out to supply my own faith and my own obedience by hearing and obeying rules.

May grace and peace be lavished on you, Peter wrote, as you grow in the rich knowledge of God and of Jesus our Lord!  I can pray this because his divine power has bestowed on us everything  necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.^[3]  The Greek word translated everything was πάντα (a form of πᾶς).  The definition of πᾶς in the NET contains an excerpt from a sermon by C.H. Spurgeon:

…”the whole world has gone after him” Did all the world go after Christ? “then went all Judea, and were baptized of him in Jordan.”  Was all Judea, or all Jerusalem, baptized in Jordan?  “Ye are of God, little children”, and the whole world lieth in the wicked one”.  Does the whole world there mean everybody? The words “world” and “all” are used in some seven or eight senses in Scripture, and it is very rarely the “all” means all persons, taken individually.  The words are generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile … (C.H. Spurgeon from a sermon on Particular Redemption)

I grew up in the same religious milieu as the translators of the NET.  I, too, thought God had bestowed on us everything necessary for life and godliness except faith and obedience.  What was that everything?  After all, that seems to be Spurgeon’s point, to look for the limitations implicit in the text.  In my case everything was a second chance^[4] to become the best Pharisee I could be, another opportunity to have my own righteousness derived from the law.^[5]  But at what point does this obsessive caution in interpretation reduce forms of πᾶς from the pen of the New Testament writers to the written equivalent of uh or uhm?

So did Peter mean everything?  Well, even he had a long list of things for me to add to my faith in God through Jesus Christ (2 Peter 1:5-11 NET):

For this very reason, make every effort to add (ἐπιχορηγήσατε, a form of ἐπιχορηγέω) to your faith excellence, to excellence, knowledge; to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; to godliness, brotherly affection; to brotherly affection, unselfish love.  For if these things are really yours and are continually increasing, they will keep you from becoming ineffective and unproductive in your pursuit of knowing our Lord Jesus Christ more intimately.  But concerning the one who lacks such things – he is blind.  That is to say, he is nearsighted, since he has forgotten about the cleansing of his past sins.  Therefore, brothers and sisters, make every effort to be sure of your calling and election.  For by doing this you will never stumble into sin.  For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided (ἐπιχορηγηθήσεται, another form of ἐπιχορηγέω) for you.

According to the Koine Greek Lexicon ἐπιχορηγήσατε is an aorist active imperative 2^nd person plural verb.  The primary definition in the lexicon is “to furnish, provide for (at one’s own expense).”  So I can’t fault the translators here.  And I find no discrepancy in the Greek texts.

Granted, Peter may have admonished me to add these things in or by (ἐν) my faith rather than to it.  Faith here is πίστει (a form of πίστις), a noun in the dative case which “may also indicate the means by which something is done.”^[6]  But in English translation I’m left with the disconcerting conclusion that the Holy Spirit wanted to wear me out striving to obey Peter until my ears were opened to hear Paul and then, at last, Jesus (Matthew 11:25-30 NET):

At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children.  Yes, Father, for this was your gracious will.  All things have been handed over to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides (βούληται, a form of βούλομαι) to reveal him.  Come to me, all you who are weary and burdened, and I will give you rest.  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.  For my yoke is easy to bear, and my load is not hard to carry.”

In another essay I referenced John Piper’s essay “A Whole World Hangs on a Word” without any reference to opposing views.  So I typed “faith is not a gift Ephesians 2” into Google to consider some.  Wayne Jackson’s essay “Is Faith the Gift of Ephesians 2:8?” on Christian Courier was top of the list.

My purpose here is not to pick on Wayne Jackson.  He had a particular point of contention with followers of John Calvin.  My own relationship with John Calvin ended abruptly at Chapter 13 of the Institutes when the paperback copy of the book dented the wall of my apartment.  Something about his discussion of the “essence” of God so early in his book irritated me, and I’ve never looked back (except for today to recall how far I’d gotten).  Now, of course, if he meant God is love, my apologies to John Calvin and my landlord.  If not, it still seems pretentious to me.  Admittedly, I was reading in English translation with little appreciation for how problematic that might be.

What Wayne Jackson has done for me is to remind me how arguments against faith as a gift of God’s grace go.  Below is a table quoting two paragraphs from his essay under the heading: “God’s Sovereignty Does Not Negate Man’s Free Will.”

I didn’t quote these paragraphs to engage Mr. Jackson in philosophical debate but simply to highlight the contrast between them: One is stated with confidence, conviction and Bible references, the other (quite honestly, I think) is more speculative in nature with no Bible references.  I am well aware that something inhibits and impedes my expression of Christ-likeness, but is there any practical value to calling it free will over, say, the old human or sin in my flesh?

I realize that those who promote free will do so more positively, as the proximate cause of both faith and obedience.  If anyone wants (θέλῃ, a form of θέλω) to do God’s will (θέλημα), he will know about my teaching, whether it is from God or whether I speak from my own authority.^[7]  Notice what Jesus did not say: If anyone wants to do God’s will, he will succeed thereby.  My failure to accomplish God’s will in my own strength was part of the confirmation that it was, in fact, God’s will rather than my own.  Jesus’ own attitude was not my will (θέλημα) but yours be done.^[8]  But I don’t want to invalidate Mr. Jackson’s point entirely because Jesus’ called those who are weary and burdened.

I worked the hardest to will myself into doing God’s will when I turned Paul’s definition of love into rules I repeated as a mantra so as to obey them.  The highest achievement of that effort was that I didn’t murder my wife in her sleep.  It’s not much of a righteousness résumé but it is still a world removed from “I murdered my wife in her sleep.”  Perhaps I should patent this technique, so to speak, by writing it in a book as a kind of crisis intervention for those who are considering taking high-powered weapons to school to murder their classmates.

But the moment I consider how to market such a book to the young men I imagine them to be is also the moment I wonder if I haven’t overindulged my will even in this.  Some life-changing work had already been accomplished in me that I even cared enough to treat Paul’s definition of love as rules to obey.  And life-changing is a very poor way to characterize what Paul wrote the Ephesians (Ephesians 2:1-10 NET Table):

And although you were dead in your transgressions and sins, in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing (ἐνεργοῦντος, a form of ἐνεργέω) the sons of disobedience (ἀπειθείας, a form of ἀπείθεια), among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…

But God, being rich in mercy, because of his great love with which he loved us, even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! – and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.  For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.

Love is patient, but did I by my will alone believe it to be true and obey it more or less as a commandment—thou shalt be patient—with a wife who wanted to divorce me?  Love is kind, but did I by my will alone believe it to be true and obey it more or less as a commandment—thou shalt be kind—when her daily existence rejecting me was like a knife twisting in my heart?

Or was God, the Father, according to the wealth of his glory granting me to be strengthened with power through his Spirit in the inner person, that Christ was dwelling in my heart through faith, so that, because I had been rooted and grounded in love, I would be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that I could be filled up to all the fullness of God^[9] because I had a pastor who taught and prayed this prayer?

Is that what was really happening as I invented a rather stupid rationalization about turning definitions into rules to obey in my own strength?  Yeah, I think so.  As Paul wrote believers in Philippi, continue working out your salvation with awe (φόβου, a form of φόβος) and reverence (τρόμου, a form of τρόμος), for the one bringing forth (ἐνεργῶν, another form of ἐνεργέω) in you both the desire (θέλειν, another form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.^[10]

But I’m not sure I could have gotten from there to here without that rationalization and its utter refutation by my persistent sinful behavior.  And I’m certain I couldn’t have gotten here apart from the overwhelming power of the indwelling Holy Spirit who has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.  And here is no way station from which to backslide but an excellent place from which to strive toward the prize of the upward call of God in Christ Jesus,^[11] not in my own strength but in the faith and obedience that flow from his Holy Spirit, that fountain of water springing up to eternal life that Jesus promised the Samaritan woman^[12] at Jacob’s well (John 4:4-42).