The Holy Spirit/God's Word
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Yep I believe the greatest problem is not God's sovereignty but sinful unbelief
Well, I see no need for you to take pot-shots, but you have the desire to do that.
IMO desire for discussion seeking to explain why views are right is better.
A main purpose of prayer should be moral improvement (Col. 1:10). Moral perfection should be the life-long goal of every believer. The fruit of the HS includes all good works.
Like in Colossians, Paul began his prayer in Ephesians 1:16-17 by thanking God the Father for the faith of the recipients of his epistle and by asking God to give them the Spirit of wisdom/spiritual wisdom, and “revelation” surely refers to “knowledge/understanding of His will”. The word “so” is equivalent to “in order that”, so it is likely that “knowing God better” is another way of saying living “a life worthy of the Lord”.
We should pray for enlightenment (Eph. 1:18a). The continuation of Paul’s prayer refers to the “eyes of the heart”. The heart in Scripture refers to the human spirit (2Cor. 1:22, 3:2-3, 4:6, Eph. 3:17, Col. 3:15), and “eyes” refers to the human will (MFW, Matt. 13:14-15). Enlightenment is akin to edification, which occurs as a believer learns God’s Word (Psa. 119:105), and it is in the same vein as “growing in the knowledge of God” (in Col. 1:10).
A main purpose of Paul’s prayer and aspect of learning is understanding the hope of heaven and experiencing it in part during one’s earthly sojourn (Eph. 1:18b). Paul compares spiritual blessings to physical wealth and calls them “glorious”, as he did the Father in v.17, which indicates that desire for heaven is the proper motivation for wanting salvation.
As in Eph. & Col., Paul’s prayer in Philippians 1:3-4 begins with thanksgiving (cf. Phil. 4:6). This sounds like Paul took time to pray for each individual believer. He urged believers to pray with joy (Phil. 1:4a). In this epistle “joy despite suffering” seems to be the major theme (cf. Phil. 2:2, 3:1, 4:1, 4 & 10).
Paul continues his prayer in Phil. 1:9-11 in a way similar to Eph. 3:17-19, and it also is in the same vein as Paul’s prayer for the Ephesians and the Colossians to understand God’s Word and become morally blameless, “filled with the fruit of righteousness” (Phil. 1:11a, cf. Gal. 5:22-23). He admonished believers to keep on praying and learning to love “until the day of Christ” (Phil. 1:10b). This refers to the Second Coming of Christ (cf. Phil. 3:20-21). Sinlessness is not merely being devoid of sin, but rather it is filling the void with Christ’s Holy Spirit (cf. Matt. 12:43-45).
Paul taught that prayers should glorify God (Phil. 1:11b). This is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.
He also taught us to pray for God to sanctify souls completely, so their “whole spirit, soul and body may be kept blameless at the coming of our Lord” (1THS 5:23). We see this prayer reiterates Phil. 1:9-11.
Paul wanted Christians to pray for divine power to enable good intentions and faithful acts (2Thes. 1:11-12). We note another reference to praying for others “constantly”, that God may continue to count them worthy of his calling (cf. Rom. 4:1-25). The request for divine strength is repeated in 2Thes. 2:16-17, with for good words added to deeds.
Finally, we should pray for perseverance (2Thes. 3:5), for increasing love (Eph. 3:17b-19) and for enduring suffering like Christ (Heb. 5:7-9).
Paul continues his prayer in Phil. 1:9-11 in a way similar to Eph. 3:17-19, and it also is in the same vein as Paul’s prayer for the Ephesians and the Colossians to understand God’s Word and become morally blameless, “filled with the fruit of righteousness” (Phil. 1:11a, cf. Gal. 5:22-23). He admonished believers to keep on praying and learning to love “until the day of Christ” (Phil. 1:10b). This refers to the Second Coming of Christ (cf. Phil. 3:20-21). Sinlessness is not merely being devoid of sin, but rather it is filling the void with Christ’s Holy Spirit (cf. Matt. 12:43-45).
Paul taught that prayers should glorify God (Phil. 1:11b). This is akin to gratitude/thanksgiving, and so is an apt bookend to this prayer.
He also taught us to pray for God to sanctify souls completely, so their “whole spirit, soul and body may be kept blameless at the coming of our Lord” (1THS 5:23). We see this prayer reiterates Phil. 1:9-11.
Paul wanted Christians to pray for divine power to enable good intentions and faithful acts (2Thes. 1:11-12). We note another reference to praying for others “constantly”, that God may continue to count them worthy of his calling (cf. Rom. 4:1-25). The request for divine strength is repeated in 2Thes. 2:16-17, with for good words added to deeds.
Finally, we should pray for perseverance (2Thes. 3:5), for increasing love (Eph. 3:17b-19) and for enduring suffering like Christ (Heb. 5:7-9).
The OT Shema (Deut. 6:4) and the NT indicate there is one God (Eph. 4:6, 1Tim. 2:5), and the NT teaches that the one God relates to believers in three ways simultaneously: as the Father, as the Son and as the HS. Whereas God the Father is mainly described as creator or initiator (Gen. 1:1) and God the Son mainly as Messiah or mediator (1Tim. 2:5), God the HS is mainly described as indweller of believers (Rom. 5:5, 1 John 4:7, Gal. 5:22, Eph. 2:18). These descriptions commonly use three prepositions: God the Father is over all creation (Eph. 4:6), God the Son is Immanuel or with humanity (Matt. 1:23), and the HS is within all believers (Eph. 1:13-19, cf. 1Cor. 8:6).
The HS is not frequently mentioned in the OT except in Isaiah (Isa. 4:4, 11:2, 42:1, 44:3, 48:16, 59:21, 61:1, 63:10), but He is more fully revealed in the NT. The HS is cited as somehow causing the virgin Mary to be pregnant with Jesus (via implanting a zygote untainted by sin?), although this fact was communicated to Joseph by an “angel of the Lord” (Matt. 1:18-23, Luke 1:26-35). The HS also filled the parents of John, Elizabeth and Zechariah (Luke 1:41&67), but an angel of the Lord told them that John would be filled with the HS from the womb (Luke 1:15). The HS then caused Simeon to prophesy that Jesus was Christ (Luke 2:25-35).
John the Baptist said that Jesus would baptize his followers with the HS, and the HS came upon Jesus after his baptism by John (Matt. 3:11-17, Luke 3:16-22), after which the HS filled Jesus and led him into the desert to be tempted by the devil (Matt. 4:1, Luke 4:1-2). Jesus described the HS as the Counselor and Teacher of Truth who would indwell his disciples following his death (John 14:16-17 & 25-26, 15:26, 16:13-15). The HS is mentioned frequently in the book of Acts (Acts 1:5, 2:4, 9:17, 13:2, 19:2), and in many of Paul’s letters (Rom. 8:4-26, 1Cor. 6:19, Eph. 4:30) as well as in some of the other epistles (2Pet. 1:21, Jude 20).
The HS is not frequently mentioned in the OT except in Isaiah (Isa. 4:4, 11:2, 42:1, 44:3, 48:16, 59:21, 61:1, 63:10), but He is more fully revealed in the NT. The HS is cited as somehow causing the virgin Mary to be pregnant with Jesus (via implanting a zygote untainted by sin?), although this fact was communicated to Joseph by an “angel of the Lord” (Matt. 1:18-23, Luke 1:26-35). The HS also filled the parents of John, Elizabeth and Zechariah (Luke 1:41&67), but an angel of the Lord told them that John would be filled with the HS from the womb (Luke 1:15). The HS then caused Simeon to prophesy that Jesus was Christ (Luke 2:25-35).
John the Baptist said that Jesus would baptize his followers with the HS, and the HS came upon Jesus after his baptism by John (Matt. 3:11-17, Luke 3:16-22), after which the HS filled Jesus and led him into the desert to be tempted by the devil (Matt. 4:1, Luke 4:1-2). Jesus described the HS as the Counselor and Teacher of Truth who would indwell his disciples following his death (John 14:16-17 & 25-26, 15:26, 16:13-15). The HS is mentioned frequently in the book of Acts (Acts 1:5, 2:4, 9:17, 13:2, 19:2), and in many of Paul’s letters (Rom. 8:4-26, 1Cor. 6:19, Eph. 4:30) as well as in some of the other epistles (2Pet. 1:21, Jude 20).
Understanding the HS may begin with John’s writings that associate the HS with Truth or teaching GW. In John 14:16-18 Jesus said, “I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth… [who] will be in you. I will not leave you as orphans; I will come to you.” This indicates that the indwelling Spirit is how Jesus enters the hearts of believers as they open the door and invite him in (per Rev. 3:20, cf. 1Cor. 3:16). The initial indwelling of the HS is referred to as spiritual rebirth or being born again in John 3:5-8 (cf. 1John 5:7-8).
Jesus said in John 15:26, “When the Counselor comes, whom I will send you from the Father, the Spirit of Truth who goes out from the Father, he will testify about me.” In John 16:13-14 Jesus said, “When he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you.” 1 John 5:6 says the HS is the Truth, John 17:17 says GW is Truth, and 1 John 4:2 says He acknowledges that Jesus is Christ or God incarnate (cf. 1Cor. 2:10-13).
We see in these passages an identification of the Spirit with truth or the word of God, which we also find in 2Thes. 2:13b: “From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.” We see in this statement an example of using “and” to indicate equivalence rather than addition of something different.
This identification is also made in the OT, such as Isa. 59:21b, “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children… forever, says the Lord.” And also in Ezek. 36:26-27, “I will give you a new heart and put a new spirit in you… I will put my Spirit in you to follow my decrees and be careful to keep my laws.” With this understanding, the 119th Psalm takes on a NT meaning (e.g., Psa. 119:10-11, 81, 105, 174), because the primary or essential truth is the Gospel regarding how to be saved per Col. 1:5 and Eph. 1:13.
Again, there are two ways we perceive God’s HS/learn GW: 1. via creation (Rom. 1:20), and 2. via divinely inspired Scripture (2Tim. 3:16-17), which is what 1 Cor. 2:10-12 teaches where it says that God reveals to us by His Spirit the deep things of God that only He knows and that cannot be learned by the physical senses and can only be learned by the direct revelation of God to us by His Spirit.
Jesus indicated this discernment via spiritual eyesight would happen as the HS taught truth to believers (John 14:26 & 16:13). Paul describes this teaching/ learning process as involving or the purpose of apostles, prophets, evangelists and pastor-teachers (Eph. 4:11-13). This process is intimate, because GW = HS = Love (per John 6:63 & Rom. 5:5).
Jesus said in John 15:26, “When the Counselor comes, whom I will send you from the Father, the Spirit of Truth who goes out from the Father, he will testify about me.” In John 16:13-14 Jesus said, “When he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you.” 1 John 5:6 says the HS is the Truth, John 17:17 says GW is Truth, and 1 John 4:2 says He acknowledges that Jesus is Christ or God incarnate (cf. 1Cor. 2:10-13).
We see in these passages an identification of the Spirit with truth or the word of God, which we also find in 2Thes. 2:13b: “From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.” We see in this statement an example of using “and” to indicate equivalence rather than addition of something different.
This identification is also made in the OT, such as Isa. 59:21b, “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children… forever, says the Lord.” And also in Ezek. 36:26-27, “I will give you a new heart and put a new spirit in you… I will put my Spirit in you to follow my decrees and be careful to keep my laws.” With this understanding, the 119th Psalm takes on a NT meaning (e.g., Psa. 119:10-11, 81, 105, 174), because the primary or essential truth is the Gospel regarding how to be saved per Col. 1:5 and Eph. 1:13.
Again, there are two ways we perceive God’s HS/learn GW: 1. via creation (Rom. 1:20), and 2. via divinely inspired Scripture (2Tim. 3:16-17), which is what 1 Cor. 2:10-12 teaches where it says that God reveals to us by His Spirit the deep things of God that only He knows and that cannot be learned by the physical senses and can only be learned by the direct revelation of God to us by His Spirit.
Jesus indicated this discernment via spiritual eyesight would happen as the HS taught truth to believers (John 14:26 & 16:13). Paul describes this teaching/ learning process as involving or the purpose of apostles, prophets, evangelists and pastor-teachers (Eph. 4:11-13). This process is intimate, because GW = HS = Love (per John 6:63 & Rom. 5:5).
Although John associates the HS with GW in his Gospel, it is in his epistles that he describes the HS in terms of divine love (DL). In
1 John 1:5-10 John says that God is light, which means truth/GW, but in 1 John 2:3-11 he also describes GW as love and refers to the new command of Jesus given in John 13:34-35, which was to love one another and was the indication of discipleship. This command and manifestation of the HS is reiterated in 1 John 3:11. DL is the light that overcomes the darkness of sin and is the sign that GW indwells someone (1John 2:9-14).
In 1John 2:20 the HS is called "an anointing from the Holy One", which means the HS/GW/DL, who teaches believers "all things" (cf. John 16:13, Matt. 28:20), including the need to remain in Him so that He will remain in them (1John 2:24-28, 4:13-16). In 1John 3:1 John celebrates the great DL of God that would deem believers or those who reflect His DL to be is spiritual children. This truth was called being born of God's HS by John (John 3:3-8, 1John 2:29, 3:9) and receiving and having the HS of sonship by Paul (in Rom. 8:14-17). The HS is recognized as indwelling those who acknowledge Jesus as God's Son or Messiah/Christ (1John 3:23a, 4:2-3, 5:5-8) and who have DL (1John 3:23b, 4:7-12).
The HS and DL cannot be divorced (1John 4:19-21, 5:1, Rom. 5:5); having DL is how a person can be confident of having the HS or saving faith (1John 3:24, 4:13-18, 5:4-5). He who is without DL remains without GW (John 3:18-21, 1John 3:14-15). As Paul also taught: The only thing that matters is faith manifested by DL (Gal. 5:6, 22-23). Christ/God manifested DL by his sacrificial death (1John 3:16, Rom. 5:8), so loving fellow Christians by helping them with material needs should not be burdensome (1John 3:17-18, Jam. 2:14-17, Matt. 11:29-30). He who hates his spiritual brother is no better than a murderer (1John 3:15, John 8:42-44). God is the source of DL, so souls can only truly love by reflecting DL (1John 4:19). God initiates; sinners cooperate--or not.
1 John 1:5-10 John says that God is light, which means truth/GW, but in 1 John 2:3-11 he also describes GW as love and refers to the new command of Jesus given in John 13:34-35, which was to love one another and was the indication of discipleship. This command and manifestation of the HS is reiterated in 1 John 3:11. DL is the light that overcomes the darkness of sin and is the sign that GW indwells someone (1John 2:9-14).
In 1John 2:20 the HS is called "an anointing from the Holy One", which means the HS/GW/DL, who teaches believers "all things" (cf. John 16:13, Matt. 28:20), including the need to remain in Him so that He will remain in them (1John 2:24-28, 4:13-16). In 1John 3:1 John celebrates the great DL of God that would deem believers or those who reflect His DL to be is spiritual children. This truth was called being born of God's HS by John (John 3:3-8, 1John 2:29, 3:9) and receiving and having the HS of sonship by Paul (in Rom. 8:14-17). The HS is recognized as indwelling those who acknowledge Jesus as God's Son or Messiah/Christ (1John 3:23a, 4:2-3, 5:5-8) and who have DL (1John 3:23b, 4:7-12).
The HS and DL cannot be divorced (1John 4:19-21, 5:1, Rom. 5:5); having DL is how a person can be confident of having the HS or saving faith (1John 3:24, 4:13-18, 5:4-5). He who is without DL remains without GW (John 3:18-21, 1John 3:14-15). As Paul also taught: The only thing that matters is faith manifested by DL (Gal. 5:6, 22-23). Christ/God manifested DL by his sacrificial death (1John 3:16, Rom. 5:8), so loving fellow Christians by helping them with material needs should not be burdensome (1John 3:17-18, Jam. 2:14-17, Matt. 11:29-30). He who hates his spiritual brother is no better than a murderer (1John 3:15, John 8:42-44). God is the source of DL, so souls can only truly love by reflecting DL (1John 4:19). God initiates; sinners cooperate--or not.