Bible Questions with Andrew Farley

Some believe we can get more of God's Spirit over time. However, God has given every believer the Holy Spirit in full (John 14:23). This means there is no need for a second portion or second blessing from the Holy Spirit. We are blessed with every spiritual blessing in Christ Jesus, and we have everything we need for life and godliness (2 Peter 1:3-4; Ephesians 1:3).

Some believe the gift of tongues involves a heavenly prayer language for the purpose of talking to God and/or edifying one's own self. But Scripture teaches us that tongues involves sharing the Gospel in foreign (human) languages for the purpose of evangelism (Acts 2:8). 1 Corinthians 14 is actually encouraging believers not to abuse their missionary gift of tongues by bringing it into the church service and speaking in a mysterious way that only God understands.

The gift of prophecy is one of the most misunderstood topics in Christianity. Many believe prophecy is future-telling or speaking secret truths of God. However, Scripture defines the gift of prophecy as God equipping someone to share the truths of the Gospel for the purpose of “edification, exhortation, and consolation” (1 Corinthians 14:3).

Some teach the decision to abide (live) in Christ is ongoing for Christians. They say we must work or try to abide in Christ every day. However, Scripture is clear that believers always abide in Christ (1 John 2:24; 2:27; 3:6, 9). Sure, we are learning and growing in our understanding, but we don't have to try to abide (live) more in Christ. We live in Him forever!

Perhaps you've heard the teaching that you need to “get closer” to God through various spiritual practices. But this is not Scripturally accurate! When we believed in Jesus, we became one with Christ. We were made one spirit with the Lord. In fact, the entire Trinity comes to take up residence inside of us (1 Corinthians 6:17; Ephesians 1:14; Romans 6:5; John 17:23). You can't get any closer to God than that! So, while we're still learning and growing in our understanding, we're in union with Christ and as “close to God” as we'll ever be!

Christians often believe they need to “decrease” in order for Jesus to increase in their lives. Maybe they think their “self” gets in the way of God's plans. So, should it be more of Jesus and less of you? Actually, no. This is a misapplication of John the Baptist's statement “He must increase, but I must decrease” in John 3:30. When John the Baptist uttered those words, he was referring to his ministry fading out, because the ministry of Jesus had arrived. God never intended those words to be twisted into a “more of Jesus, less of me” theology for today. Because we are new creations, we can be ourselves and fully express Jesus at the same time – with no conflict.

While many believe that the Bible says God won't give us more than we can handle, this actually isn't what Scripture teaches. Sure, God won't let us be tempted beyond what we can handle (1 Corinthians 10:13). But it is clear that we will encounter circumstances in this world that are beyond what we can bear: “We were burdened excessively, beyond our strength, so that we despaired even of life. Indeed, we had the sentence of death within ourselves so that we would not trust in ourselves, but in God who raises the dead” (2 Corinthians 1:8-9). The reason God allows circumstances that are beyond our strength to endure is so that we can learn to depend on the indwelling life of Christ even more.

We often hear we need to follow Jesus, but this is not the most accurate way to portray our relationship with Him. The term “follow” insinuates an external following of Jesus rather than an internal leading of the Holy Spirit (1 Corinthians 6:17; Galatians 5:19-23). For the believer, relating to Jesus is about living from one's spiritual union with Him (1 Corinthians 6:17) and being led internally by His Spirit (Galatians 5:18).

Many teach the importance of a second blessing from God or the need for a special anointing. However, this is inconsistent with the Gospel. When we believe in Jesus, we are given everything we need for life and godliness including the fullness of the Holy Spirit (2 Peter 1:3-4; Ephesians 1:3, 13-14).

Some wrongly claim that Christians no longer commit sins. However, Scripture is clear that Christians can and do still sin. Our confidence should not be in the illusion of sinless performance but in the forgiveness and righteousness we've been given freely by God's grace.

Some teach that Romans 7 is a description of Paul's struggle as a believer. From there, they conclude that any true and consistent victory over sin on this side of heaven is unlikely. However, context makes it clear that Paul was referring to his attempts at keeping the Law before his conversion. In Romans 7, Paul is describing the normal Law-centered life, but not the normal Christ-centered life.

We believers say “no” to sin by recognizing sinful thoughts do not come from us and that sin has no power over us (Romans 6:11-12). When sinful thoughts or temptations come our way, we can make the conscious decision to count ourselves dead to sin and alive to God. In this way, we express our genuine self (the new self) and we express Jesus at the same time.

There are many false teachings that go against the gospel of grace (Acts 20:24).  In 2 Corinthians 10:3-5, we're told to combat these false teachings by taking every thought captive. We're invited to make every thought obedient to Christ. This means we make the conscious decision to reject lies and embrace the truth of God's grace. This keeps the finished work of Christ in focus in our attitudes and belief systems.

While the idea that Christians have a sinful nature is rampant throughout Christian teaching, the Bible does not actually teach this concept. Instead, it teaches we believers have a brand new, righteous self through the resurrection of Christ (2 Peter 1:4; Colossians 3:1; Romans 6:18). Even though we still sin, we are not sinful by nature at our core anymore. We have been born again, and we are now the righteousness of God (2 Corinthians 5:21)!

While some associate the flesh with the nature of the Christian, Scripture teaches the flesh is a way of walking and thinking independently of Christ. It is not us, but it is an attitude present within us at times. While believers no longer live by the flesh (Romans 8:5, 9), we can still walk by the flesh at times (Galatians 5:19-23).

The flesh is the old sinful attitudes and mindsets to which we were enslaved before we believed in Jesus. When we believed, we were taken out of the flesh and placed into the Spirit (Romans 8:9). Still, we believers “walk by the flesh” when we choose to think and act in the old way rather than allowing God's Spirit to inspire us.

Popular religious teaching suggests that believers need to take up their cross daily in order to follow Jesus. While it's true that Jesus taught the importance of denying oneself and taking up their cross (Matthew 16:24-26), He was not speaking of an ongoing act after salvation. He was inviting people to follow Him into His death so that they might be raised to newness of life and be saved (Galatians 2:20; Romans 6:1-12). This is what happens to every believer at salvation.

Some say believers need to “die to self.” However, the phrase “die to self” does not appear anywhere in the New Testament. Instead, Scripture teaches that our old self has already died – past tense – and we have been raised with Christ as new selves in Him (Romans 6:6; Galatians 2:20; Colossians 3:1). Think about it: You don't need to “die to self” if you're the new self!

Christians are always referred to as saints in Scripture, not sinners. We believers are not sinners, but saints who sometimes sin. We have been set apart (sanctified – made into saints) by Jesus Christ (1 Corinthians 6:11; Hebrews 10:10).

Some teach that Christians need to deny themselves as if their “self” is bad. But in Matthew 16:24-26, Jesus is not speaking of an ongoing denial of self. He is talking about a one-time decision to deny our old self (in Adam) and become a new self (in Christ). Now that you are the new self, you should not deny your new self, your new heart, or your new desires. You should instead count yourself dead to sin and alive to God (Romans 6:11).

Scripture is clear that believers (as people) were sanctified – past tense – the moment we were saved (1 Corinthians 6:11; Hebrews 10:10). This means we have been fully set apart for God. Our behavior, on the other hand, is being sanctified (set apart) as we learn and grow in our understanding of God's grace (1 Peter 1:15). We must separate who we are (sanctified children of God) from how we perform (a mix of walking by the flesh and walking by the Spirit) to rightly understand this issue. Unfortunately, the popular idea of “progressive sanctification” conflates these two types of sanctification and practically ignores what has already been done within us.

Two different Greek words are used in Scripture to describe the spirit and the soul. The spirit (Gk. pneuma) speaks of the innermost part of the person, the part that is one with the Lord (1 Corinthians 6:17) and new at salvation (Ezekiel 36:26-27). In contrast, the soul (Gk. psuché) is the psychology (mind, will, and emotions) of a person.

Some point to 1 Timothy 1:15 to make the argument that Christians are called “sinners” in the New Testament. However, Paul only referred to himself as a sinner in the 1 Timothy passage because of his history of persecuting the church (Galatians 1:13). He was referring to his condition before salvation. We believers are not sinners by nature anymore. We are saints who sometime sin.

Some teach that a believer has a wicked heart (Jeremiah 17:9). However, this is not Scriptural. A Christian has a new, righteous and obedient heart (Ezekiel 36:26-27; Hebrews 8:10; Romans 6:17). Jeremiah 17:9 describes an unbeliever before the born-again experience. In contrast, every believer has a new heart, a new spirit, and God's Spirit.

We often hear we need to become more like Christ. But this isn't the best way to think of our Christian journey. When we believe in Jesus, we are made like Jesus at the core (1 John 4:17), even though our performance (attitudes and actions) do change over time (Romans 12:2).

Righteousness, in a Biblical context, is to be right with God at the core of your being. It means that on a scale of 1-10, you're an 11! No human is righteous through their own efforts (Romans 3:19-20). But through Christ, we have been imputed and imparted the very righteousness of God (2 Corinthians 5:21; Galatians 3:21; Romans 4:25; Romans 6:18).

When we believe in Jesus, we become slaves of righteousness (Romans 6:18). This means we are connected to Christ and partake of His divine nature (2 Peter 1:3-4). In short, we are allergic to sin and addicted to Jesus (Romans 6:11). God has the market cornered on fulfillment, and only bearing the fruit of His Spirit will satisfy us now.

Some believe an overemphasis on God's grace will somehow lead to more sinning in the Christian life. But Titus 2:11-12 says the opposite: Grace is what encourages godly living. So, we need more grace, not less, if we want to overcome temptation. Being afraid of too much grace is like being afraid of too much victory over sin (Romans 6:14).

Many have tried to create a friction between the concepts of grace and obedience. However, grace and obedience are related and beautifully compatible. Romans 6:17 states that we believers have become “obedient from the heart.” By grace, we have been gifted with a new, righteous heart that is obedient to God. This is why we can afford to live under grace and watch as God grows us up as obedient children in His family.

While many promote the importance of the so-called “spiritual disciplines”, the phrase is not found in the Bible. Instead, Scripture teaches the importance of a relationship with God that flows naturally out of grace (Titus 2:11-14). So, we can choose to pray, read the Bible, etc. because we desire to, not because we have to do them.

The New Covenant began at the death of Christ (Luke 22:20; Hebrews 9:16). This means Jesus lived and ministered under the Old Covenant (Galatians 4:4). This is why some of Jesus' teachings expose the true spirit of the Old Testament law. 

The Bible teaches the new covenant is a promise that God made to Himself to save completely all who believe in Jesus (Hebrews 6:13-18). It is the promise of total forgiveness for all sins (Hebrews 8:12); a new heart (Ezekiel 36:26-27; Hebrews 8:10); freedom from the Old Covenant law (Hebrews 10:10; Galatians 5:1); and adoption as God's children (1 John 3:1; Hebrews 8:11; Galatians 4:6). It is the gospel of grace inaugurated in the blood of Jesus Christ (Luke 22:20, Hebrews 9:16-17).

We've all heard we need to love God more and prove our love for Him. Some of us have even heard that we are to love God more than our own families! But this concept is actually absent from the New Testament. Scripture never encourages a new-hearted believer to love God more, because we already love Him to the utmost (1 John 3:23; Romans 6:17; Ephesians 6:24). Instead, the Bible encourages believers to grow in God's love for them (Ephesians 3:19).

Are we to give a set percentage of our income, like a tithe, or is it something different? New Testament grace giving is founded upon our freedom in Christ. We are not under the Law or any spiritual regulation requiring that we give a certain amount. Instead, we can decide from the heart how much we want to give to support the Gospel message (2 Corinthians 9:7).

At salvation, believers are crucified with Christ. As a result, we die to the Law, and consequently we die to sin. Once we're taken out from under the dominion of the Law, sin no longer has power over us. As the Scripture states: “apart from the Law, sin is dead” (Romans 7:8). Under God's grace, we end up living a godly life motivated by God's Spirit within us, not by moral regulations from the Old Testament (Titus 2:11-12).

The Sermon on the Mount (Matthew 5-7) is often presented as a beautiful passage to inspire spiritual growth in the believer. However, the reality is that in the Sermon on the Mount, Jesus tells His audience to cut off their hands, to pluck out their eyes, and to be perfect like God. In addition, He tells them that looking with lust equals adultery and that anger is the same as murder. Finally, Jesus tells His audience to get right with others before offering their animal sacrifices and that they'll be answerable to the Sanhedrin – a Jewish council from two thousand years ago. Clearly, there's a context of Judaism that must be factored into understanding the Sermon on the Mount. Jesus is purposely introducing a perfect and impossible standard (the true spirit of the Law) in order to expose the spiritual slavery and hypocrisy of His Jewish audience. With this in mind, the Sermon on the Mount is not a sweet passage for Christian growth, but instead it serves as “nails in the coffin” of anyone who thinks they can keep the true standard of the Jewish law.

The Apostle Paul states that Christians are not under the Law (Galatians 3:19-20). The Ten Commandments (the moral law) are not an exception to this freedom. We trust Jesus as our sacrifice and as our daily source of morality and ethics. Christ within us, apart from the Law, is enough to produce the godly life we desire (Galatians 5:22-23).

Some teach that Christians need to keep the Old Testament Sabbath which forbids physical work from Friday at sundown to Saturday evening. But Scripture teaches that the Sabbath was merely a shadow of the spiritual rest we enjoy in Christ (Hebrews 10:1). All who believe in Jesus enter a spiritual rest because of His finished work (Hebrews 4:3).

People often believe they should try to love God with all their strength and try to love others as they love themselves. However, this misunderstanding results from misinterpreting a conversation between Jesus and a Pharisee (Matthew 22:34-40). An expert in the Law came to Jesus and asked Him what were the greatest commands in the Law. Jesus answered that the greatest commandments in the Law are to love God with all your strength and to love your neighbor as yourself. But Jesus was referring to the greatest commands in the Law, and we believers are not under the Law. Instead, we are led internally by God's Spirit and the new covenant laws written on our hearts today.

The laws written on a believer's heart are not the Ten Commandments, because we are no longer under the Law (Galatians 5:1; Romans 6:14; 2 Corinthians 3:6-7). Believers have the new commands of Jesus written on our hearts: believe in Him and love one another just as He has loved us (1 John 3:23; 5:3; John 13:34).

If so, how did Jesus fulfill the Law? Romans 8:4 says Jesus fulfilled the righteous requirement of the Law by becoming a sin offering for us. Not only did He live a perfect life, according to the true spirit of the Law, but the entire Law pointed to His death on the cross as both the fulfillment of the old covenant, and the beginning of the new covenant (Matthew 5:17; Romans 8:4; 10:4). Still, this does not mean the Law itself is dead or gone (Matthew 5:18). It is simply fulfilled. Consider this: The Law is not dead, but we believers have died to the Law. Big difference!

No, tithing is an Old Testament requirement. Instead, we Christians are called to give freely from the heart, not under any pressure (2 Corinthians 9:7).

Absolutely! We live under a new covenant, but the entire Bible – from Genesis to Revelation – is the inspired Word of God. And we can learn a great deal from the Old Testament.

Two thousand years ago, the Corinthians were getting drunk and eating up all the food at the Lord's Supper. It was for this reason that Paul said they were partaking in an “unworthy manner” and needed to examine themselves. But the Lord's Supper is to be done in remembrance of Jesus Christ and His finished work, not in remembrance of our recent track record of sins. So, we can keep the focus on Jesus and celebrate the Lord's Supper with joy!

Is 1 John 1:9 meant for Christians? While 1 John 1:9 is often interpreted as a formula for believers to get more forgiveness of sins, the verse is actually addressing sin deniers known as Gnostics. So, John is not prescribing a “daily bar of soap” to help Christians get more forgiveness and cleansing from God. Instead, he is inviting unbelieving sin deniers to acknowledge the reality of sin and find forgiveness and cleansing of all unrighteousness (past, present, and future!) through Jesus Christ.

Fellowship with God is synonymous with salvation in the New Testament. When we believe the Gospel, we are invited into an intimate and unending fellowship with the Trinity (1 John 1:1-3; John 17:21). 

Repentance for salvation is a change of mind from unbelief to belief in Jesus (Acts 19:4; John 3:16-17; Ephesians 2:8-9). After salvation, repentance becomes about maturing in the faith through an exchange of sinful mindsets and behaviors for righteous mindsets and behaviors (Romans 6:2, 12, 18). For the believer, repentance from sins doesn't make us more forgiven by God, but it does help us to express more fully our new identity in Christ.

James 5:16 states that confession of sins to other believers is an important part of the Christian life. Admitting wrongdoing helps us support one another in prayer. However, it is important to remember that we do not confess our sins to other people in order to get more forgiveness from God. He has already forgiven us – past, present, and future (Hebrews 10:14).

Some teach that Christians should recite the Lord's Prayer, but Jesus warned against meaningless repetition of the same prayers (Matthew 6:7). Furthermore, in the Lord's Prayer, Jesus describes a forgiveness from God that is conditioned upon us forgiving others first. Here, Jesus wants the Jews of His day to imagine what it would be like if they received from God the same treatment they've been doling out to others. In short, the Lord's Prayer exposed their hypocrisy and their need for unconditional grace from God.

In the Lord's Prayer (Matthew 6:5-15), we see a forgiveness from God that is conditional and based upon forgiving other people first. But when we read the passage in the context of the Sermon on the Mount, we discover that Jesus is wanting His Jewish audience to imagine receiving only the same type and degree of forgiveness that they've given to others. In this way, Jesus is pointing out their hypocrisy, their slavery to bitterness, and their inability to merit God's forgiveness. Ultimately, this realization is what drives a person to see their need for God's grace. Today, on this side of the cross, we believers are totally forgiven people, apart from our forgiving of others (Colossians 3:13; Ephesians 4:32; Hebrews 10:14).

James 5:15 does express the believer's forgiveness using future tense. However, James is simply presenting a hypothetical situation (“if he has committed sins”) and assuring his readers that such a person will be forgiven in that scenario. This passage is intended to be comforting for anyone who might be afraid of a future struggle. Any sin committed will be forgiven because of the finished work of Jesus Christ, once for all (Hebrews 10:14).