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The Oneness of God

God is absolutely and indivisibly one (Deuteronomy 6:4; Galatians 3:20). In Jesus dwells all the fullness of the Godhead bodily (Colossians 2:9). He is the self-revelation of the one God, the incarnation of the full, undivided Godhead (John 20:28; I Timothy 3:16).

God has revealed Himself as Father (in parental relationship to humanity), in the Son (in human flesh), and as the Holy Spirit (in spiritual action). (See Deuteronomy 32:6 and Isaiah 63:12; Luke 1:35 and Galatians 4:4; Genesis 1:2 and Acts 1:8) The one God existed as Father, Word and Spirit before His incarnation as Jesus Christ, the Son of God; and while Jesus walked on earth as God Himself incarnate, the Spirit of God continued to be omnipresent. However, the Bible does not teach that there are three distinct centers of consciousness in the Godhead or that Jesus is one of three divine persons.

Jesus is true God and true man as one divine-human person. We can distinguish there two aspects of Christ’s identity, but we cannot separate them. The incarnation joined the fullness of deity to complete humanity.

Jesus possessed all elements of authentic humanity as originally created by God, without sin. Thus we can speak of Jesus as human in body, soul, spirit, mind, and will (See Matthew 26:38; Luke 2:40; 22:42; 23:46; Philippians 2:5) According to the flesh, Jesus was the biological descendant of Adam and Eve, Abraham, David, and Mary. (See Genesis 3:15; Romans 1:3; Galatians 3:26; Hebrews 2:14-17; 5:7-8.) We should not peak of two spirits in Jesus, however, but of Spirit in which deity and humanity are joined.

Christ’s humanity means that everything we humans can say of ourselves, we can say of Jesus in his earthly life, except for sin. In every way that we relate to God, Jesus related to God, except that He did not need to repent or be born again. Thus, when Jesus prayed, submitted His will to the Father, and spoke about God, He simply acted in accordance with His genuine humanity.

As Jehovah manifested in the flesh, Jesus is the only Savior (Isaiah 45:21-23; Matthew 1:21-23). Thus, Jesus is the only name given for our salvation (Acts 4:12). The Father was revealed to the world in the name of Jesus, the Son was given the name of Jesus at birth, and the Holy Spirit come to believers in the name of Jesus. (See Matthew 1:21; John 5:43; 14:26; 17:6) Thus, the apostles correctly fulfilled Christ’s command in Matthew 28:19 to baptize “in the name [singular] of the Father, and of the Son, and of the Holy Ghost” by baptizing all converts with the invocation of the name of Jesus.

New Testament Salvation

Salvation is by grace through faith and not by human works (Ephesians 2:8-9). The doctrine of grace means that salvation is a free gift from God, which humans cannot merit or earn; in other words, salvation is God’s work in us. The atoning death, burial, and resurrection of Jesus Christ have made this gift available.

The doctrine of faith means that we receive God’s saving work by trusting in Jesus Christ. Faith is more than mental assent, intellectual acceptance, or verbal profession; it includes trust, reliance, appropriation, and application. Faith is alive only through response and action; we cannot separate faith from obedience. (See Matthew 7:21-27; Romans 1:5; 6:17; 10:16; 16:26; II Thessalonians 1:7-10) Saving faith, then, is

(1) acceptance of the gospel of Jesus Christ as the mans of salvation and

(2) obedience to that gospel (application or appropriation of that gospel).

The gospel of Jesus Christ is His death, burial, and resurrection for our salvation (I Corinthians 15:1-4) On the Day of Pentecost, the birthday of the New Testament church, the apostle Peter preached the first gospel sermon to the crowds who had gathered to observe the Spirit-filled believers as they spoke in tongues and worshipped God. He proclaimed the death, burial, and resurrection of Jesus Christ. Convicted of their sins by his simple yet powerful message, the audience cried out, “Men and brethren, what shall we do?” (Acts 2:37). Peter, with the support of the other apostles, gave a precise, complete, and unequivocal answer: “Repent, and be baptized everyone of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). As this verse shows, we should respond to the gospel, obey he gospel, or apply the gospel to our lives by repentance form sin (death to sin), water baptism by immersion in the name of Jesus Christ (burial with Christ), and receiving the holy Spirit (new life in Christ). (See Romans 6:1-7; 7:6; 8:2, 10)

This response is the biblical expression of saving faith in Jesus Christ. (See Mark 1:15; 16:16; John 7:37-39; Acts 11:15-17) This threefold experience, viewed as an integrated whole, brings regeneration, justification, initial sanctification. (See 1 Corinthians 6:11; Titus 3:5) Baptism of water and Spirit is the birth of water and Spirit, the born again experience of which Jesus spoke in John 3:3-5. The three steps are not human works that earn salvation but divine works of salvation in human lives.

Thus, Acts 2:38 is the comprehensive answer to an inquiry about New Testament conversion, expressing in a nutshell the proper response to the gospel. Not only did Jews from many nations on the Day of Pentecost receive the Acts 2:38 experience, but so did all other converts in the New Testament, including the Samaritans, the apostle Paul, the Gentiles at Caesarea, and the disciples of John at Ephesus.

In each case, believers were baptized with the invocation of the name of Jesus, even some who had previously been baptized another way. (See Acts 2:38; 8:16; 10:48; 19:3-5; 22:16) The Epistles also allude repeatedly to the Jesus Name formula. (See Romans 6:3-4; I Corinthians 1:13; 6:11; Galatians 3:27; Colossians 2:12) Moreover, the examples in Acts how that the baptism of the Spirit is for everyone and is accompanied by the initial sign of tongues (See Act 2:4; 10:44-47; 19:6) The experience signified by tongues is the promised outpouring of the Spirit (Acts 2:6-17, 33).

The Life of Holiness

The pursuit of holiness is essential to the Christian life. “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14). God commands us to be holy in all or conduct because He is holy (I Peter 1:15-16)

Being holy is a process of growth as we conform to the character and will of God. Although we are imperfect, we are growing into maturity. Throughout this process we are holy in the sense of

(1) separation from sin

(2) dedication of God (Romans 12:1-2; II Corinthians 6:17-7:1)

Holiness is both inward and outward. (See I Corinthians 6:19-20; II Corinthians 7:1; 1 Thessalonians 5:23). Thus, it encompasses thoughts and attitudes as well as conduct, speech, amusements, and dress. The practices of holiness separate us from the world’s value system, namely, the lust of the flesh, the lust of the eyes and the pride of life (I John 2:15-17)

Holiness is not a means of earning salvation but a result of salvation. We do not manufacture our own holiness, but we are partakers of God’s holiness (Hebrews 12:10) We are not saved by adherence to certain rules but by our faith relationship with Jesus Christ, which issues forth in obedience and produces spiritual fruit.

The Christian life is one of liberty, not legalism. Instead of following the external law, we are motivated internally y faith, love, and Holy Spirit, which produce greater dedication and power that the law could impart. Christians have freedom to make personal choices in non-moral matters, but liberty dos not negate moral law or scriptural teaching. (See Romans 6:15; 14; Galatians 5:13)

All true holiness teachings are based on Scripture – whether specific statements or valid applications of principles to contemporary situations. We learn holiness from the inspired Word of God, anointed pastors and teachers who proclaim and apply the Word, and internal promptings and convictions of the Holy Spirit.

Holiness begins in the heart, as we develop the fruit f the Spirit, put away ungodly attitudes, and embrace wholesome thoughts. (See Galatians 5:19-23; Ephesians 4:23-32; II Corinthians 10:5; Philippians 4:8)

Holiness includes proper stewardship of the body as the temple of the Holy Spirit. We are not to become gluttonous or use substances that defile, intoxicate, or addict. (See I Corinthians 3:16-17; 6:12, 19-20) We are to use our tongue for wholesome speech (See James 1:26; 3:1-2; 4:11; 5:12). We are to guard our eyes from evil. (See Psalm 101:2-3; 119:37; Matthew 6:22-23). Because of the widespread display of evil in modern media, we must be particularly mindful of the dangers associated with television ownership, movies, and the internet.

Holiness extends to outward appearance and dress. (See Deuteronomy 22:5; I Corinthians 11:13-16; I Timothy 2:8-10). Biblical principles here include

(1) modesty

(2) avoidance of personal ornamentation (ornamental jewelry and makeup)

(3) moderation in cost, and

(4) distinction between male and female dress and hair

Women are to let their hair grow long instead of cutting it, while men are to cut their hair noticeably short.

Other important aspects of holiness include justice and mercy in personal and social relationships; the sanctity of marriage and sexual relationships only within the marriage of one man and one woman; the sanctity of human life; honesty and integrity; wholesome fellowship, unity accountability, and mutual submission to godly authority in the body of Christ; and regulation of amusements.

Holiness is an integral part of our salvation from the power and effects of sin. It is part of the abundant life, a joyful privilege, a blessing from God’s grace, a glorious life of freedom and power. The life of holiness fulfills God’s original intention and design for humanity. For the Spirit-filled believer, holiness is the normal – indeed the only – way to live.