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Bible verses about Spiritually Minded
(From Forerunner Commentary)

Luke 17:20-21

It is evident that the Pharisees' conception of the Kingdom of God differs from that of Jesus. They believed in a spectacular, visible establishment of the Kingdom, even as we look forward to its fulfillment in the near future. However, in Luke 10:9, 11 and again in Luke 11:20, Jesus plainly says that it was already present, whether in the persons of the apostles or Himself, as exhibited in their acts. Acts can include miracles, conduct, and their messages. His statement in Luke 17:20-21 explains that they should not expect a visible manifestation of the Kingdom as they perceived it at that time.

Theologians may argue over the interpretation of words, but Jesus' own testimony undoubtedly implies that the Kingdom of God was in their presence in His Person and ministry. Therefore, the last phrase of Luke 17:21 should be translated as, "The kingdom of God is among you." Barnes' Notes, Tyndale New Testament Commentary, Expositor's Bible Commentary, The New International Biblical Commentary, and The Interpreter's Bible all agree on this conclusion. He was in their midst, and He was within the Kingdom of God.

When this is combined with John 18:36 (where Jesus declares that His Kingdom "is not from here") and many other scriptures pointing to the establishment of God's Kingdom with power at Christ's return, we can understand that it is both a present and a future reality. In addition, it has both heavenly and earthly aspects. On one hand, it is present and near in the people to whom God has given His Spirit and has chosen to represent Him. On the other, it is distant in terms of time and as a geographical and governing reality. As a present reality, it is small, goes virtually unnoticed, and rules over little. Yet, in the future, at Christ's return, it will dominate and rule the earth. It is certainly not established in its fullness on earth now. Nonetheless, Scripture also proves that it is a present, earthy reality having earth-bound, flesh-and-blood citizens who are, in the Bible's terms, "spiritually minded" or "in the Spirit."

John W. Ritenbaugh
Born Again or Begotten? (Part One)


 

John 3:5

In this verse, Jesus introduces a second facet of the Kingdom of God, teaching that a person can enter into it, as well as that one must be "born again" to bring about the entrance. The question arises, "How long must one wait before entering it?"

Jesus preached the gospel of the Kingdom of God (Mark 1:14-15), as did Paul (Acts 28:30-31). The Bible states plainly that the Kingdom is an entity that one can enter into even before Jesus' return. Note Matthew 5:20, "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven." Jesus adds in Matthew 7:21, "Not everyone who says to Me, 'Lord, Lord.' shall enter the kingdom of heaven, but he who does the will of My Father in heaven.'" Moreover, Jesus declares in Matthew 18:3, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven." Clearly, a person can enter into God's Kingdom, but there are also requirements. Can one meet the requirements now?

In Mark 1:15, Jesus dogmatically states, "The time is fulfilled, and the kingdom of God is at hand." "The time is fulfilled" implies that nothing can be added to it, that time will be extended no longer. That the Kingdom is "at hand" means that it is near or close. It does not suggest distance in either space or time. By using these phrases together, Jesus indicates that it can be entered into at once when God's basic requirements are met. The most basic requirement is taught in John 3—to be born again. Jesus thus announces when the Kingdom could be entered—immediately.

Luke 17:20-21 finds Jesus speaking to a group of Pharisees:

Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!' For indeed, the kingdom of God is within you."

It is evident that the Pharisees' conception of the Kingdom of God differs from that of Jesus. They believed in a spectacular, visible establishment of the Kingdom, even as we look forward to its fulfillment in the near future. However, in Luke 10:9, 11 and again in Luke 11:20, Jesus plainly says that it was already present, whether in the persons of the apostles or Himself, as exhibited in their acts. Acts can include miracles, conduct, and their messages. His statement in Luke 17:20-21 explains that they should not expect a visible manifestation of the Kingdom as they perceived it at that time.

Theologians may argue over the interpretation of words, but Jesus' own testimony undoubtedly implies that the Kingdom of God was in their presence in His Person and ministry. Therefore, the last phrase of Luke 17:21 should be translated as, "The kingdom of God is among you." Barnes' Notes, Tyndale New Testament Commentary, Expositor's Bible Commentary, The New International Biblical Commentary, and The Interpreter's Bible all agree on this conclusion. He was in their midst, and He was within the Kingdom of God.

When this is combined with John 18:36 (where Jesus declares that His Kingdom "is not from here") and many other scriptures pointing to the establishment of God's Kingdom with power at Christ's return, we can understand that it is both a present and a future reality. In addition, it has both heavenly and earthly aspects. On one hand, it is present and near in the people to whom God has given His Spirit and has chosen to represent Him. On the other, it is distant in terms of time and as a geographical and governing reality. As a present reality, it is small, goes virtually unnoticed, and rules over little. Yet, in the future, at Christ's return, it will dominate and rule the earth. It is certainly not established in its fullness on earth now. Nonetheless, Scripture also proves that it is a present, earthy reality having earth-bound, flesh-and-blood citizens who are, in the Bible's terms, "spiritually minded" or "in the Spirit."

We are all familiar with Matthew 13, in which almost every parable begins, "The kingdom of heaven is like" (verses 24, 31, 33, 44, 45, 47, 52). Jesus then illustrates a matter that directly involves instruction for the church and its membership. In doing this, He is using the term "kingdom of heaven" in place of "the church"—He is virtually equating them. Why? Because church members are citizens of the Kingdom of God.

Notice especially verse 41. How can angels gather tares, not just from any old place, but from out of Jesus' Kingdom on earth, if it does not yet exist on earth? Christians are not only presently God's children in the Kingdom, but tares fellowship with them in the church! Again, in Mark 12:28-34, Jesus converses with a scribe whom He had complimented after seeing the man respond wisely, saying, "You are not far from the kingdom of God." He means that the scribe is not far from being converted and entering the Family of God.

When Jesus and the apostles preached the gospel, they were inviting people to become part of that Kingdom immediately without having to wait for the resurrection at Christ's return. The Kingdom of God is a spiritual entity. Its headquarters is in heaven, but at the same time its agents—initially Jesus of Nazareth then later the apostles and the church—were, as children of God, laboring on earth to make it better known and expand its citizenry.

The Kingdom of God is that entity in which those who are part of it recognize and submit to the rule of the Father and Son. A person becomes part of it by being born again, and those who are born again become sons of God. God's Kingdom as presently configured consists of God the Father, His Son Jesus Christ, and all the children of God who have entered the Family of God by means of God's calling, being born again, and receiving God's Holy Spirit.

John W. Ritenbaugh
Born Again or Begotten? (Part One)


 

John 3:6

Some have mistakenly used this verse as proof that an individual is not born again until he is composed of spirit. However, Jesus is not considering a person's bodily composition at all. A Bible student can be misled by abruptly abandoning Jesus' use of spiritual imagery and returning to a literal interpretation. Like the rest of the context, verse 6 must be understood spiritually and figuratively.

The verse states why the new birth is necessary. Flesh can continue to give birth only to what it has always produced: flesh. Yet, Jesus states clearly in John 6:63, "The flesh profits nothing." In John 8:15, He accuses the Jews of judging Him according to the flesh rather than using God's Word—which is Spirit—as their evidence. In both of these cases, Jesus is also speaking figuratively.

In Greek, "flesh" is sarx (Strong's #4561). Jesus and Paul commonly use the term as a metaphor for sinful man's nature, sometimes also described as "carnal." Used in this way, sarx is morally negative, even though by creation a person's flesh is not intrinsically negative. Figuratively, it symbolizes the unregenerate moral and spiritual state of man that almost continuously generates sinful acts. "Flesh," then, represents the inward, carnal inclination rather than muscle, skin, and bones—disposition rather than composition.

Paul writes in Romans 7:18, "I know that in me (that is, in my flesh) nothing good dwells," meaning nothing good spiritually. Later, in verse 25, he admits that his "flesh [serves] the law of sin." In Galatians 5:15-17, he positions the Holy Spirit as the opposite of the flesh, declaring that these two are at war:

But if you bite and devour one another, beware lest you be consumed by one another! I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.

Biblically, the term "born" or "birth" is used, not only to indicate coming from the womb as in mammalian birth, but also to describe the source or beginning of a thing, an event, or series of events. For example, we speak of the birth of a nation, an institution, or a concept. The "womb" of those births was an event or series of events that triggered the inception of a new direction, manner of life, activity, or thought.

This is how Jesus is using "born" or "birth" in John 3. He is not speaking of the birth of a human child but the birth of a new nature. The events triggering this birth are the calling of God, repentance from sin, justification through faith in Christ's death, and the receipt of God's Holy Spirit. All of these are effects of the acts of the spiritual God.

Conversely, human nature gives birth to more human nature and thus more of human nature's sinful works. It cannot do otherwise. As Job 14:4 says, "Who can bring a clean thing out of any unclean? No one!" Paul makes the same point theologically:

For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. (Romans 8:6-8)

The flesh expresses itself, produces, and gives birth to the works of the flesh and thus to immorality, impurity, sensuality, idolatry, and other evils, as Galatians 5:19-21 details. Though the flesh is capable of doing some good things (Matthew 7:11), in relation to God and His way, the evil will always dominate. The natural, fleshly condition of man will always exhibit the same propensities. In contrast, the Holy Spirit gives birth to and is expressed by the fruit of the Spirit: love, joy, peace, etc. (Galatians 5:22-23). Therefore, a change must take place from a life dominated by the natural human heart to one motivated by God's Spirit—or a person will never be prepared for the Kingdom of God.

John W. Ritenbaugh
Born Again or Begotten? (Part Two)


 

Philippians 3:20-21

Philippians 3:20-21 remains in the present tense, but the teaching is essentially the same as I Corinthians 15:25-28. Verse 20 begins by asserting that we are now a colony of people whose real citizenship is in heaven. "Citizenship" indicates a fellowship or society all living under the same administration, but in this case, not living in the land of their citizenship. When we see this in context with His purpose, God is already drawing the church as a body into oneness with Him. Paul then goes on to assure us that by His power Christ will complete the process—even to transforming our bodies to be like His! What an awesome oneness to anticipate!

Paul began the section in verses 17-19 by contrasting two groups, and the difference between the two lies in the way each lives. He implies that those who are citizens of heaven are one, and they have a fellowship whose characteristics are opposite to "the enemies of the cross of Christ" (verse 18). They will end in destruction because they have "set their mind on earthly things" (verse 19). As a people living by sight, they are not in control of their flesh, their carnal nature.

Paul must have used "heaven" in verse 20 to emphasize how vast the difference between the two groups is. Heaven represents the unreachable to those whose minds are fixed upon goals limited to the earthly, carnal gratification of their senses. Though satisfying the self may be much easier at the moment, God says living that way will end in destruction.

Because we are reaching for something we cannot see, hear, smell, touch, or taste, the carnal mind perceives living by faith as wasting life on the unreachable or as living a daydream or fantasy. Why pursue something that never gives any immediate gratification? God, however, hastens to reassure us that He has the will and the power to bring us into this oneness with Him (verse 21).

John W. Ritenbaugh
All in All


 

 




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