Does The Holy Spirit "Convict" Christians?

Biblegems #301

Question: Christians frequently say things like, “I feel convicted by the Holy Spirit.” Does the Holy Spirit convict Christians, or is conviction the same as condemnation and judgment, and only done by God as Judge?

It would certainly be terrific in an ideal world if people always used perfectly precise words to express themselves—words such as “convict,” for example. I expect that in heaven all the communication confusion we experience in the fallen world will be clear up. Until then…

The word “convict” is sometimes taught to be a legal term of judgment and condemnation exclusively, and therefore not to be used to describe how the Holy Spirit interacts with believers. It is usually claimed in these circles that the word “convict” is never used in the Bible of the Holy Spirit’s interaction with believers.

“Convict” in the Bible

Speaking of the Holy Spirit, Jesus said:

   John. 16:8 And when he comes, he will convict the world concerning sin and righteousness and judgment:… (ESV)

The NT Greek word behind the English translation is elegcho (pronounced, el-eng-ko). Its specific meaning is broad, depending upon the context. The Mounce Greek Dictionary defines elegcho and gives scriptural examples of its various uses:

   “…to put to proof, to test; to convict, Jn. 8:46; Jas. 2:9; to refute, confute, 

1 Cor. 14:24; Tit. 1:9; to detect, lay bare, expose, Jn. 3:20; Eph. 5:11, 13; to reprove, rebuke, Mt. 18:15; Lk. 3:19; 1 Tim. 5:20; to discipline, chastise, Heb. 12:5; Rev. 3:19; pass. to experience conviction, Jn. 3:20; 1 Cor. 14:24 ˘ rebuke; refute”        —(Underlining is mine).

As the definition and variety of uses shows, it is incorrect to say that “convict” is strictly a legal term of condemnation and judgment. In fact, the apostle Paul uses the word elegcho (“conviction”) to describe how God can expose the secrets of an unbeliever’s heart who participates in a worship service:

         1Cor. 14:24-25 But if all prophesy, and an unbeliever or outsider enters, he is convicted (elegcho) by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you (ESV).

He is “convicted by all”—meaning the Holy Spirit working through the believers present in worship. This is not judgment; it is spiritual surgery!

For Christians to use “convict” in describing the corrective ministry of the Holy Spirit is neither incorrect nor unbiblical, unless it is used in the sense of condemnation.

Words do mean things, and improperly used words can lead to confusion. But we all “get it” when a believer says he is convicted by the Holy Spirit. Such “conviction” is how the Lord rebukes His children in love:

Heb. 12:5-6 And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says, “My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you (i.e., “convicts”; Gk.: elegcho), because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.”

   

Does God Repent?

Biblegems # 293

Question: The book of Numbers (23:19) seems to indicate that God never repents. Yet other passages give examples of God repenting. Does God repent?

Here is Numbers 23:19 in the King James Version:

Num. 23:19  God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

In apparent contrast to the verse above, there are several examples where God is presented as repenting:

         Ex. 32:14  And the LORD repented of the evil which he thought to do unto his people.

This apparent contradiction is primarily one of proper translation from the Hebrew word nacham into English. Nacham means “comfort,” “console,” or “relent,”[i] depending on the context. Nacham is used in both Numbers 23 and Exodus 32. In Ex. 32:14 the translation should read: “Then the Lord relented and did not bring on his people the disaster he had threatened.” In fact, of the thirty-eight times nacham is used in the Bible, only twice could it be used to mean “repent,” and those two occasions refer to people repenting, not God.

In Numbers 23:19 nacham should likewise be translated “relent” (meaning, “change”) rather than “repent.” The passage compares God against man: that God does not lie and He is not fickle. When He says He will do something, He does it. 

         1Sam. 15:29  “He who is the Glory of Israel does not lie or change his mind; for he is not a human being, that he should change his mind.”

Even so, Exodus 32:14 states that God did indeed “relent”—He changed His punishment against the Hebrews for building the golden calf in the Wilderness. Yet He did so without violating His own character, for God Himself has repeatedly stated three conditions where He will change His attitude and actions toward people: (1) when people repent (Jer. 18:3-11); (2) when someone intercedes on behalf of others (Amos 7:1-6); and (3) out of His own compassion (Dt. 32:36).

“Repent,” as it’s used today, carries with it emotional and spiritual overtones. In the 1600’s language of the KJV Bible, the word could be used as a synonym for “relent,” and the average reader would understand without difficulty. Because language changes, modern translations often use “relent” instead of “repent” in these and similar passages.

There is no contradiction. When God “relents,” He chooses a pre-planned alternate route to fulfill His promises, in keeping with His character:

         Ps. 106:45  …for their sake he remembered his covenant and out of his great love he relented.

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[i] BDB Abridged. A Hebrew and English Lexicon of the Old Testament (abridged) (BDB). Based on A Hebrew and English Lexicon of the Old Testament, by F. Brown, S. R. Driver, and C. A. Briggs.  Oxford: Clarendon Press, 1907.  Digitized and abridged as a part of the Princeton Theological Seminary Hebrew Lexicon Project under the direction of Dr. J. M. Roberts.  Used by permission. Electronic text corrected, formatted, and hypertexted by OakTree Software, Inc. This electronic adaptation ©2001 OakTree Software, Inc. Version 3.6

  

Does God Ever Bring Temptation?

Biblegems #275

Question: Why are we are instructed to pray: “lead us not into temptation”? Does God ever lead people into temptation so that we need to ask Him not to?

“Lead us not into temptation” is part of the Lord’s Prayer, found in Matthew 6:13 and Luke 11:4 (a shorter version). The answer to the question is found both in the word translated “temptation” and in the remainder of the sentence in Matthew 6:13—“but deliver us from evil.”

The word peirasmos in the Greek New Testament translated into English as “temptation” actually means “testing,” or “trial”—in the sense of difficult circumstances.[i] This unfortunate error in translation shows up in the earliest English translations of the Bible, and seems to be perpetuated now mostly because of its familiarity. This is a classic example of the truth that God’s Word is inerrant; translators and translations are not.

Nevertheless, the practice of sound biblical interpretation makes Jesus’ meaning clear even where the translation muddies the waters a bit. We know from the clear teaching of Scripture as a whole that God never tempts anyone to sin:

         James 1:13-14 When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed.

James uses the same word translated “tempted” as Jesus does in the Lord’s Prayer. James, however, qualifies the word to indicate trials arising from one’s own “evil desires.”

From beginning to end, the Lord’s Prayer is a brief and practical guideline on how to pray effectively. “Lead us not into testing” recognizes on the one hand that life is full of difficult circumstances that God will use to test our spiritual development:

         1Cor. 10:13 No temptation [trial / testing] has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted [tried / tested] beyond what you can bear. But when you are tempted [tried / tested], he will also provide a way out so that you can endure it.

On the other hand, while such trials in life are to be accepted when they come with a joy in knowing that God will strengthen us through them (James 1:2), we do not need to seek them out. Asking God, “lead me not into temptation [testing]” is tantamount to praying, “Lord, please teach me what You want me to learn through some other means, if possible.”

The remainder of the sentence in Matthew 6:13—“but deliver us from evil”—likewise recognizes that evil surrounds us and is often thrust upon us. Praying for God’s deliverance at such times is not only acceptable; it is God’s will!

         Eph. 6:16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.

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[i] “The word peirasmos (“temptation”) and its cognate noun rarely if ever before the NT mean “temptation” in the sense of “enticement to sin” (whether from inward lust or outward circumstances) but rather “testing” (cf. also on 4:1-12).” —Comment on Matthew 6:13: EBC, In Loc.

“Flesh” Or “Sinful Nature”?

Biblegems #246

Question: Some Bible translations use the term “sinful nature” instead of “flesh.” Which is more accurate?

Usually, “flesh” is the more accurate translation. Here’s why:

The phrase “sinful nature” in many of our English Bibles typically translates the Greek word sarx, which literally means “flesh,” meat,” or sometimes “body.” However, it can also be used as a metaphor (occasionally) to mean the “sinful nature” associated with the powerful passions of our physical body.  Romans 7:5 and 18 (NIV, 2011) represent good examples of sarx being accurately translated both ways:

         Rom. 7:5 For when we were in the realm of the flesh (sarx), the sinful passions aroused by the law were at work in us, so that we bore fruit for death.

Here, sarx literally refers to the “flesh” as the physical home (“realm”) of sinful passions and desires. In verse 18, however, Paul uses the same word (sarx) in a somewhat broader way, where “flesh” refers to himself as a human being once controlled by physical passions:

Rom. 7:18 For I know that good itself does not dwell in me, that is, in my sinful nature (sarx). For I have the desire to do what is good, but I cannot carry it out.

Notice how Paul says, “good…does not dwell in me,”—then explains “me” with the word sarx—meaning the physical, fleshly part of his nature that is dominated by sinful desires.  Here, sarx is used metaphorically to indicate the man he once was before he came under the control of the Holy Spirit.

As he explains a little later…

         Rom. 8:5   Those who live according to the flesh (sarx) have their minds set on what the flesh (sarx) desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires.

Simply put, the New Testament teaches that the “desires” that drive human beings have their source in the flesh (sarx)—our physical nature. We are slaves to those desires, unable to live as God desires for us, even when we desire His will for ourselves (Rom. 7:25; Rom. 8:8). However, when we surrender control of our lives to Jesus Christ as Lord, His Holy Spirit takes up residence in our physical bodies. Then we have a choice…

         Rom. 8:5   Those who live according to the flesh (sarx) have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires.

The newest edition of the NIV (2011) has actually improved upon the earlier, 1984 translation in this regard, changing the older version’s over-use of “sinful nature” back to “flesh,” where the word sarx is clearly intended in the Greek to be literally understood. “Sinful nature” is not incorrect, just less clear in terms of how powerful the body is in determining human behavior.

But the really good news is this:

         Gal. 5:24 Those who belong to Christ Jesus have crucified the flesh with its passions and desires.