Part 1:
Some Biblical Concepts
Chapter 1:
A Proposition
HERE IS A BASIC
PROPOSAL or, if you wish, the thesis
of this book: Genuine and wholesome spirituality is the goal of all Christian
living.
It is possible that the very simplicity of the proposition might either
deceive or at the least fail to make a proper impression on the one who reads
it; so let us examine its key words.
By the word genuine I mean biblical, for only in the Bible do we have
truth that is indisputably reliable. For this reason, the Bible must be the
guide and test for all of our experiences in the spiritual life, for biblical
spirituality is the only genuine spirituality. The practical importance of this
is simply that all experiences of the spiritual life must be tested by biblical
truth, and if any experience, no matter how real it may have been, fails to
pass that test, it must be discarded. Of course, this is much easier said than
done, but it is the only road to genuine or biblical spirituality.
A second key word in the original proposition is the word wholesome.
By wholesome I mean balanced. There is nothing more devastating to the practice
of spiritual living than an imbalance. One of my former teachers repeatedly
reminded us that an imbalance in theology was the same as doctrinal insanity.
The same applies to the realm of Christian living. An unbalanced application of
the doctrines related to biblical spirituality will result in an unbalanced
Christian life. Too much emphasis on the mystical may obscure the practicality
of spiritual living, while an overemphasis on practicality may result in a lack
of vision. A constant reiteration of the need for repeated rededications could
lead to a stagnant Christian life in which there is no consistent and
substantial growth. An overemphasis on confession could cause unhealthy
introspection, while an under-emphasis might tend to make one insensitive to
sin. Balance is the key to a wholesome spiritual life.
If this is to be a book about spirituality, it is necessary at the outset to
consider some general features of the word spiritual. The word is, of
course, built on the root word for spirit and thus means "pertaining to
spirit." Actually it has a rather wide range of uses, all of which are
consistent with this basic idea of pertaining to spirit. (1) In one instance (Eph. 6:12) the
word spiritual is used of the demonic hosts who, as spirit beings, are distinct
from human beings. (2) In another usage the Mosaic Law is characterized as
being spiritual (Rom.
7:14). This reference indicates that the law was intended to have prospered
the spiritual life of the Israelites to whom it was given. (3) The future
resurrection body of the believer is termed a spiritual body in contrast to the
natural body which he has until death (1 Cor. 15:44).
The use of the word in this connection forbids defining the word only in terms
of the incorporeal. The spiritual body is one which like the Lord's after His
resurrection has flesh and bones but which is of a new and different
resurrection quality (Luke 24:39).
Furthermore, (4) a rather wide range of activities and relationships of the
believer are called spiritual. His ministry is discharged through the exercise
of spiritual gifts which are bestowed by the Holy Spirit (Rom. 1:11; 1 Cor. 12:1; 14:1). The unity
of all Christians as stones in the building is designated a spiritual house by
Peter who also states that believers are to offer up spiritual sacrifices
acceptable to God (1
Peter 2:5). The sustenance of the children of Israel was called spiritual
meat and drink, and Christ is designated the spiritual "Rock" that
followed them (1
Cor. 10:3-4). The Christian expresses his praise in songs, hymns and
spiritual songs (Col.
3:16). His mind is to be filled with spiritual wisdom (Col. 1:9), and his
position in the heavenlies includes having been blessed with all spiritual
blessings (Eph. 1:3).
However, a distinctive use (5) in the New Testament of the word spiritual is
in connection with the believer's growth and maturing in the Christian life. A
spiritual man must first of all be one who has experienced the regenerating
work of the Holy Spirit giving him a new life in Christ. The Apostle Paul
contrasts the spiritual man with the natural man (1 Cor. 2:14-15),
who, having not the Holy Spirit, is apparently an unregenerate individual (cf. Jude 19). But
spirituality involves more than regeneration, and it is the purpose of this
book to discuss these matters. This will of necessity involve studying certain
doctrines of the Bible. Without this basis our conclusions might not lead to
genuine spirituality. It will also demand consideration of certain individual
responsibilities and practical problems in the outworking of biblical truth in
the life in a balanced way. Too, it will be helpful to consider some
contemporary misemphases in order to avoid the same pitfalls and in order to
bring the truth into sharper focus. All of these matters should give a proper
perspective on biblical spirituality.
It goes without saying (or does it?) that a subject like this one especially
requires the teaching ministry of the Holy Spirit if it is to be learned
fruitfully. Here is an area in which the need for proper balance can be
illustrated. Some seem to feel that the teaching ministry of the Spirit
overrides the need for study, while others conclude the sufficient study
eliminates the need for the teaching ministry of the Spirit. The ministry of
the Holy Spirit in teaching the truth of God is indispensable. But the
Scriptures which speak of it (John 16:13; 1 Cor. 2:12) do
not say that this ministry is always direct. In fact, nothing is said about the
means the Spirit may use in order to teach us. It may be direct, as one quietly
meditates on a passage, but it may also be through intermediate means. Some of
these means are the books of men, the teachers given to the church,
concordances and even English dictionaries. Ultimately, it is the Spirit who
does the teaching whether He chooses to use intermediate means or not. And He
must do it if we are to grasp the truth.
—Balancing the Christian Life
