Confession of our faith

Jesus used the parable of the sower to illustrate the process of spiritual birth, growth, and development. Jesus said:

“A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. And some fell on the rock, and as it grew up, it withered away, because it had no moisture. And some fell among thorns, and the thorns grew up with it and choked it. And some fell into good soil and grew and yielded a hundredfold.” (Luke 8:5-8)

Jesus later explained the parable of the sower to his disciples. He told them:

“The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.” (Luke 8:11-15)

Jesus’ illustration and explanation showed that spiritual birth does not happen automatically when a person hears the word of God. A person must believe in order to be saved, but there is more to the process than just that. Jesus indicated that the word of God must take root in a person’s life and then, bear fruit so that their faith is evident to everyone around them. Jesus took his illustration one step further when he told his disciples:

“The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.” (John 12:23-26)

In his first letter to the Corinthians, Paul talked about the resurrection of Christ and the resurrection of the dead in general terms (1 Corinthians 15:1-34), and then, Paul went on to explain how the transformation of physical life into spiritual life actually takes place. Paul said:

But someone will ask, “How are the dead raised? With what kind of body do they come?” You foolish person! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. (1 Corinthians 15:35-49)

Paul reiterated Jesus’ point that “What you sow does not come to life unless it dies” (1 Corinthians 15:36). Paul’s explanation made it clear that there are two types of bodies (1 Corinthians 15:44) and therefore it can be assumed, two types of death that need to take place in order for the transformation of our physical life into an eternal spiritual life to be complete.

Jesus told Martha shortly before he raised her brother Lazarus from the dead, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die” (John 11:25-26). Jesus wanted Martha to understand that spiritual life and spiritual death are more important than physical life and death when it comes to eternal existence. Jesus indicated that everyone who has experienced a spiritual birth will never experience a natural death (John 11:26). The Greek word that is translated die in John 11:26, apothnesko (ap-oth-naceˊ-ko) “is used of the separation of the soul from the body, i.e. the natural ‘death’ of human beings (e.g., Matthew 9:24; Romans 7:2); by reason of descent from Adam (1 Corinthians 15:22)…all who are descended from Adam not only ‘die’ physically, owing to sin, see above, but are naturally in a state of separation from God, 2 Corinthians 5:14. From this believers are freed both now and eternally, John 6:50; 11:26, through the death of Christ, Romans 5:8” (G599).

In the same way that a person who has experienced a spiritual birth will never experience a natural death, so a person that has experienced a spiritual death will not experience a natural life, but a supernatural type of existence similar to God’s. Jesus said, “Whoever believes in me, though he die, yet shall he live” (John 11:25). The Greek word that is translated live, zao (dzahˊ-o) means “spiritual life” and refers to “the present state of departed saints” and in particular to “the way of access to God through the Lord Jesus Christ” (G2198). With regard to physical life, zao means “the recovery of physical life from the power of death” and is sometimes translated quick in reference to God’s word. “Quick implies the ability to respond immediately to God’s word and living stresses the ongoing nature of His word; it is just as effective today as tomorrow.” John emphasized that Jesus and God’s word are one and the same. John said, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it” (John 1:1-5).

When Jesus said, “Whoever believes in me, though he die, yet shall he live” (John 11:25), he was talking about the effect of God’s word on the soul of a man. Unlike physical death, spiritual death is an ongoing process that starts when a person accepts Jesus as his or her Savior and continues until a physical death or the rapture, allassō (al-lasˊ-so) takes place (G236). Paul said:

I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”
“O death, where is your victory?
    O death, where is your sting?”

The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. (1 Corinthians 15:50-57)

With regard to spiritual death, “Believers have spiritually ‘died’ to the Law as a means of life, Galatians 2:19; Colossians 2:20; to sin, Romans 6:2, and in general to all spiritual association with the world and with that which pertained to their unregenerate state, Colossians 3:3, because of their identification with the ‘death’ of Christ, Romans 6:8” (G599). Paul said, “For through the law I died to the law, so that I might live to God. I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose” (Galatians 2:19-21).

Paul used the Greek word zao when said that it was no longer he who lived, but Christ who lived in him and that the life Paul lived in the flesh he lived by faith. Our spiritual life and spiritual death are closely connected to our faith in Jesus Christ. One of the things that seems to be particularly important in the establishment and development of our faith is obedience to God’s word. When Jesus performed miracles, he often instructed the person who wanted to get well to do something so that his obedience became a part of the healing process. Jesus instructed the man who was born blind to, “’Go, wash in the pool of Siloam’ (which means Sent). So he went and washed and came back seeing” (John 9:7). On another occasion, Jesus told a man that had been an invalid for 38 years, “Get up, take up your bed, and walk” (John 5:8). In the same way that faith in action can produce miraculous results, a denial of God’s word or unbelief disconnects us from Jesus, the source of our spiritual life and power (John 8:21).

In order to put a stop to Jesus’ ministry, the Jews “agreed that if anyone should confess Jesus to be the Christ, he was to be put out of the synagogue” (John 9:22). The Greek word that is translated confess, homologeo (hom-ol-og-ehˊ-o) literally means “to speak the same thing,” but the specific connotation in John 9:22 is “to declare openly by way of speaking out freely, such confession being the effect of deep conviction of facts” (G3670). In other words, the Jews didn’t necessarily care if people believed that Jesus was the Christ, they just wanted to stop people from saying that they believed Jesus was the Christ. Their issue was with believers making a public profession of faith. Jesus told his followers, “So everyone who acknowledges me before men. I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven” (Matthew 10:32-33). The denial that Jesus was talking about was the contradiction of a previous oath, to disavow oneself of a former commitment. John’s record of Peter’s denial of Christ states, “Now Simon Peter was standing and warming himself. So they said to him, ‘You also are not one of his disciples, are you?’ He denied it and said, ‘I am not” (John 18:25).

A Jewish oath was “a sacred promise attesting to what one has done or will do” and was also used “to pledge loyalty to God” (H7621). Matthew’s gospel indicates that Peter denied Jesus with an oath, stating, “I do not know the man” (Matthew 26:72). According to the Mosaic Law, if a man swore with an oath, to bind himself by a pledge, it was impossible for the man to unbind himself, meaning that he couldn’t be forgiven if he didn’t do what he promised to (Numbers 30:2). After Jesus was resurrected, he discovered that Peter had returned to his former occupation as a fisherman (John 21:7). Peter may have thought that his denial of Christ had disqualified him from the ministry, but Jesus loving restored him and repeated his original command, saying to Peter, “Follow me” (John 21:19). Similar to the Greek word homologeo, which means “to speak the same thing” (G3670), the Greek word that is translated follow, akoloutheo (ak-ol-oo-thehˊo) means “to be in the same way with” (G190). Jesus’ command to Peter to follow me was essentially a command to restore fellowship with him. Jesus wanted Peter to get back to doing what he was supposed to be doing, preaching the gospel (John 21:15).

The Jews unbelief was primary attributed to their spiritual blindness. Jesus said that the ruler of this world, Satan needed to be cast out in order for the Jews fellowship with God to be completely restored (John 12:31-32). John wrote:

When Jesus had said these things, he departed and hid himself from them. Though he had done so many signs before them, they still did not believe in him, so that the word spoken by the prophet Isaiah might be fulfilled:

“Lord, who has believed what he heard from us,
    and to whom has the arm of the Lord been revealed?”

Therefore they could not believe. For again Isaiah said,

“He has blinded their eyes
    and hardened their heart,
lest they see with their eyes,
    and understand with their heart, and turn,
    and I would heal them.” (John 12:36-40)

John said that the Jews “could not believe” (John 12:39). In other words, it was impossible for the Jews to put their trust in Jesus, but then, he went on to say, “Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; for they loved the glory that comes from man more than the glory that comes from God” (John 12:42-43). John indicated that the problem was not that the Jews couldn’t believe, but that their leaders had set a bad example for them by refusing to make a public confession of their belief in Jesus because they didn’t want to be put out of the synagogue.

The dilemma for the Jews seemed to be that they were caught in the middle of two ways of thinking about how they could obtain eternal life. The Jews thought “they were God’s ‘spiritual’ children because they were Abraham’s physical children” (note on John 8:41), but Jesus taught them that they needed to experience a spiritual birth (John 3:5) in order to obtain eternal life (John 3:13-15). Jesus said the only way anyone could know for sure that he had received salvation was by the evidence of his works. John 3:19-21 states:

“And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

James elaborated on Jesus’ statement in his letter to the Jewish believers. James stated:

What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. (James 2:14-17)

The Greek word that James used that is translated dead, nekros (nekˊ-ros) “is used of the death of the body, cf. James 2:26, its most frequent sense, the actual spiritual condition of unsaved men” (G3498). The point James was trying to make was that the evidence of spiritual life is spiritual activity. If there is no spiritual activity going on, then a person cannot truly have been born again.

Jesus continually reminded the Jews that everything he was doing was being done in obedience to his Father. Jesus said, “For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment – what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me” (John 12:49-50). Jesus explained that his words were an ongoing confession because he was always speaking “the same thing” (G3670) that his Father told him to. As followers of Christ, we do the same thing Jesus did when we say what the Holy Spirit prompts us to. The writer of Hebrews encouraged believers to confess their faith on a regular basis so that the assurance of their salvation would give them confidence to not grow weary or fainthearted in their struggle against sin (Hebrews 10:23; 12:3-4). In that sense, confession of our faith is like an exercise that strengthens our spiritual muscles. The more we do it, the more agility and endurance we develop in our walk with the Lord.

A harvest of righteousness

The biblical concept of righteousness can be confusing if think of it in terms of actions or duties. The Greek word dikaiosune (dik-ah-yos-oo’-nay) has to do specifically with Christian justification and can be thought of as “being just as one should be” (G1343). In other words, Christians that have been justified are just the way they were intended to be when God created them. From an internal perspective, justification means that our hearts are right with God, hence we are considered to be righteous with regard to our relationship to God. It says in Genesis 15:6 that Abraham “believed the LORD and he counted it to him as righteousness.” Righteousness was imputed or counted to Abraham because he believed what God told him. The Apostle Paul explained Abraham’s justification by faith in his letter to the Romans. Paul said:

What then shall we say was gained by Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

“Blessed are those whose lawless deeds are forgiven,
    and whose sins are covered;
blessed is the man against whom the Lord will not count his sin.” (Romans 4:1-8)

Paul made it clear that the only way we can be justified in God’s sight is by faith in Jesus Christ. Paul stated, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus” (Romans 3:21-26)

Justification by faith is expected to produce a change in the believer’s lifestyle. In his first epistle, the Apostle John talked about God’s seed abiding in all who have been born again. John said, “No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother” (1 John 3:9-10). The Greek word that is translated seed, sperma (sper’-mah) means “something that is sown” (G4690) and is derived from the word speiro (spi’-ro) which means to scatter (G4687). Jesus’ parable of the sower and parable of the weeds illustrated how the believer’s heart is either influenced by the Holy Spirit to practice righteousness or by the devil to practice sin. Jesus’ explanation of the parable of the sower indicated that we must understand God’s word in order to benefit from it. Jesus said:

“Hear then the parable of the sower: When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.” (Matthew 13:18-23)

Paul associated righteousness with the fruit of the Holy Spirit and said, “For the fruit of the Spirit is in all goodness and righteousness and truth” (Ephesians 5:9). Paul identified the fruits of the Holy Spirit in his letter to the Galatians. Paul stated, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control…If we live by the Spirit, let us also keep in step with the Sprit” (Galatians 5:22-23, 25). Keeping in step with the Spirit essentially means that we are conforming our behavior to be consistent with God’s word. Paul’s second letter to the Corinthians included a reminder of their pledge to take part in the relief of the saints. Paul was concerned that the Corinthians’ reputation of excelling in spiritual matters might be hurt by their reluctance to participate in this act of grace (2 Corinthians 8:1-7). Therefore, Paul admonished them saying:

Now it is superfluous for me to write to you about the ministry for the saints, for I know your readiness, of which I boast about you to the people of Macedonia, saying that Achaia has been ready since last year. And your zeal has stirred up most of them. But I am sending the brothers so that our boasting about you may not prove empty in this matter, so that you may be ready, as I said you would be. Otherwise, if some Macedonians come with me and find that you are not ready, we would be humiliated—to say nothing of you—for being so confident. So I thought it necessary to urge the brothers to go on ahead to you and arrange in advance for the gift you have promised, so that it may be ready as a willing gift, not as an exaction. (2 Corinthians 9:1-5)

Paul identified the Corinthians’ contribution as a willing gift. The Greek word that is translated willing gift, eulogia (yoo-log-ee’-ah) means “fine speaking” and is used of God and Christ in connection with the invocation of blessings, a benediction (G2129). Paul emphasized the importance of the execution of the Corinthians’ act of grace by linking their pledge to give to the relief of the saints to the invocation of a blessing. The point Paul was likely trying to make was that every word that comes out of the mouth of a believer is considered to be a testimony on behalf of Christ. Paul indicated that he would be humiliated if the Corinthians didn’t do what they said they were going to because they would be making him out to be a liar (2 Corinthians 9:4).

Paul seemed to be linking the Corinthians’ giving with Jesus’ parable of the sower when he used the analogy of sowing and reaping to convey the significance of the size of their gift. Paul said, “The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully” (2 Corinthians 9:6). Paul eluded to a connection between teaching the word of God and receiving financial support in his letter to the Galatians. Paul stated:

Let the one who is taught the word share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. (Galatians 6:6-10)

According to Leviticus chapters 6-7, many of the animal sacrifices that were made to the LORD under the Mosaic Law were able to be eaten by the priests. The guilt offering in particular was considered to be compensation to the LORD for an offense that an individual had committed (Leviticus 6:6). Leviticus 7:5-6 states, “The priest shall burn them on the altar as a food offering. Every male among the priests may eat of it. It shall be eaten in a holy place. It is most holy.”

God specifically commanded the people of Israel to give a portion of their peace offerings to Aaron the priest and to his sons because they were serving him. The LORD told Moses, “Whoever among the sons of Aaron offers the blood of the peace offerings and the fat shall have the right thigh for a portion. For the breast that is waved and the thigh that is contributed I have taken from the people of Israel, out of the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons, as a perpetual due from the people of Israel. This is the portion of Aaron and of his sons from the Lord’s food offerings, from the day they were presented to serve as priests of the Lord. The Lord commanded this to be given them by the people of Israel, from the day he anointed them. It is a perpetual due throughout their generations” (Leviticus 7:33-36). The portion that was given to Aaron and his sons was a consecratory gift that signified justification on the part of the gift and the giver.

Paul explained in his second letter to the Corinthians that giving would result in God’s grace overflowing in a believer’s life. Paul said, “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, He has distributed freely, he has given to the poor; righteousness endures forever” (2 Corinthians 9:7-9). The phrase righteousness endures forever refers to an eternal state of justification, which is “the legal and formal acquittal from guilt by God as Judge, the pronouncement of the sinner as righteous, who believes on the Lord Jesus Christ” (G1344). Paul indicated that when God’s grace abounds to us, we have all sufficiency in all things at all times. In other words, we are completely content with our circumstances. Whether Paul was talking about an eternal state of bliss or a life that is available to believers as soon as they accept Christ isn’t completely clear, but it seems that Paul wanted the Corinthians to understand that they were able to effect their circumstances by giving generously.

Paul encouraged the Corinthians to rely on God’s provision for their gift. Paul said, “He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness” (2 Corinthians 9:10). The Greek word that is translated seed, sperma (sper’-mah) is used figuratively in 1 John 3:9 “of the work of the indwelling Holy Spirit in Christians that keeps them from practicing sin” (G4690). From that standpoint, Paul’s reference to “the harvest of your righteousness” may have had to do with the fruits of the Spirit. The Greek word that is translated harvest, gennema (ghen’-nay-mah) means offspring (G1081) and is derived from the word gennao (ghen-nah’-o) which speaks “of one who by means of preaching the gospel becomes the human instrument in the impartation of spiritual life” (G1080). Paul seemed to be saying that the Corinthians financial support of the saints in Jerusalem had the same impact and reward of preaching the gospel to them. It could be that the act of grace that Paul associated with the relief of the saints (2 Corinthians 8:6-7) was a type of ministry that complimented the preaching of the gospel in that it depicted the love of God in a tangible way that was unmistakably supernatural and gave the Holy Spirit an opportunity to work in the hearts of the people that were receiving the gift and to bring them to Christ.

Paul’s explanation of the harvest of righteousness that he hoped the Corinthians would experience seemed to center around the grace of God being activated in the lives of believers. The Sermon on the Mount had a similar objective and in it Jesus mentioned giving to the needy in the context of receiving spiritual rewards. Jesus said:

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you.” (Matthew 6:1-4)

The phrase Jesus used, practicing your righteousness, had to do with bringing forth fruit (G4160) and is related to a statement Paul made in his letter to the Ephesians about God’s effort to transform the lives of believers. Paul talked about the immeasurable riches of God’s grace and his kindness toward us in bringing us to Christ (Ephesians 2:5-7) and then he said, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:8-10).

The Greek word poiema (poy’-ay-mah), which is translated workmanship in Ephesians 2:10, refers to a thing that is made, a product (G4161). One of the reasons God saves people is so that he can use them to bless others. We can’t take credit for the good things we do because they are actually a result of God working in and through us to accomplish certain tasks that he had already planned ahead of time to do regardless of our involvement. Jesus’ ministry is filled with examples of the kinds of things that God wants to do and how our submission to his will can make a difference in the world. Jesus indicated that our giving should be done in secret so that our Father “who sees in secret will reward you” (Matthew 6:4). What Jesus meant by that was that our spiritual growth is a private matter, but God is aware of everything that goes on in the spiritual realm and is keeping track of our spiritual progress. The New King James Version of Matthew 6:4 states “your Father who sees in secret will Himself reward you openly.” One way of interpreting this statement would be that God will make himself apparent in our lives or that the reward we get will be visible to others. With regard to a harvest of righteousness, this might mean that we will receive a greater portion of the Holy Spirit which would be evident to others through the manifestation of the fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). The important thing to remember is that we are a spiritual work in progress and God is behind every act of grace that we are prompted to do.

Paul encouraged the Corinthians to be generous because it would result in more fruit for the entire body of Christ. Paul stated:

You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, while they long for you and pray for you, because of the surpassing grace of God upon you. Thanks be to God for his inexpressible gift! (2 Corinthians 9:11-15)

Paul specifically mentioned the Corinthians submission to the will of God in order to point out that they were following the example of Christ and were in turn being good examples to others. Paul also made note of the fact that the recipients of their gift would be longing and praying for the Corinthians as a result of their generosity and would be able to recognize that the surpassing grace of God was upon them (2 Corinthians 9:14).

The surpassing grace that Paul referred to (2 Corinthians 9:14) may have been what Peter was talking about when he encouraged believers to be good stewards of God’s grace. Peter said, “Since therefore Christ has suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, so as to live for the rest of the time in the flesh no longer for human passions but for the will of God” (1 Peter 4:1). Peter went on to say that believers should not be judged in the flesh the way people are, but “live in the spirit the way God does” (1 Peter 4:6). To live in the spirit means that we have recovered the physical life from the power of death. The Greek word zao (dzah’-o) means to live “in the sense of to exist, in an absolute sense and without end, now and hereafter: to live forever” (G2198). Jesus told his disciples, “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:10).