Unity

By H. A. (Buster) Dobbs

Vol. 117 No. 2
February 2002

I pray … they should be one” (Jesus). The fact that the Lord prayed for unity among his disciples has been used to generate a hateful judgmental rejection of those who “having heard the word, hold it fast.”

Not a few among us incorrectly claim that Jesus’ prayer for oneness means doctrinal purity must yield to fellowship with all who profess to accept Jesus as the Son of God … and some go so far as to say that the unity must extend to religions that reject Jesus as the unique Savior of the world – which, of course, makes the cross meaningless.

Well, let us look at the prayer once again. The exact words of Jesus are, “Neither for these only do I pray, but for them also that believe on me through their word; that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send me” (John 17:20-21).

Jesus prayed for those who believe on him through the word of the apostles – which was not their word, but the word given to them by the Spirit of Truth (John 16:13; 1 Cor. 2:13).

Paul made the point that he had not received the gospel from men, but it came to him “through revelation of Jesus Christ” (Gal. 1:11-12).

It is by the power and truth of the word of Christ that belief comes (Rom. 10:17).

Belief and faith in the New Testament translate the Greek word pistis. This word is sometimes translated “faith” and other times it is rendered “belief.” There is therefore no essential difference in faith and belief in New Testament usage.

Those who hear, receive, and obey the word of Christ as reported by the apostles through the agency of the Holy Spirit are believers. All others have a dead faith, or no faith at all. Demons are said to believe and shudder (James 2:19), but demons are not saved. They believe that Jesus is the Son of God (Matt. 8:28-29), but do not obey him, and, therefore, their worthless faith is dead (James 2:26).

When Jesus prayed for those that “believe on me through their word,” he was obviously and undeniably praying for those whose belief was sincere and strong enough to obey him. Only such believers were the subjects of the Savior’s prayer for unity. To make the plea of oneness apply to unbelievers or professing believers who do not- or will not- obey him is egregious.

For example, the Bible teaches that baptism is to be administered to penitent believers (Acts 2:38; Mark 16:16), and involves burial and resurrection (Rom. 6:4-5; Col. 2:12). Its purpose is a new birth (John 3:5), a washing away of sins (Acts 22:16), and is unto (to obtain) the remission of sins (Acts 2:38). Baptism saves because it is the point at which salvation from alien sins occurs (1 Pet. 3:21).

There are several possible reactions to this biblical teaching on baptism. The correct response is to accept what the Bible says and practice what it teaches about baptism. However, a person may (a) disregard what the Bible says about baptism involving immersion and insist on sprinkling as a substitute, or he may (b) deny that the candidate for baptism must believe and repent, or (c) that baptism is the new birth, or (d) some combination of these possible responses.

Others may insist on baptism being a burial and resurrection but stoutly deny that it brings forgiveness and salvation, asserting that salvation comes at the point of faith before and without further works of obedience – all of this without any credible scriptural proof and in defiance and denial of unmistakable Bible teaching.

How is it possible for a person who accepts the Bible teaching that baptism is a burial and a resurrection (Rom. 6:4-6; Col. 2:12) to have unity with one who rejects what the Bible says and teaches that baptism is sprinkling?

How is it possible for one who knows that “except one be born of water and the spirit he cannot enter into the kingdom of God” (John 3:5) to unite with someone who advocates the false idea that the new birth into the kingdom of God does not involve water?

Here is another illustration: the Bible teaches that in making music in praise of God we are to sing (Eph. 5:18-19; Col. 3:16-17; James 5:13). The believer is also told “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God” (2 John 1:9). To emphasize: anyone who goes beyond the New Testament command to sing and uses machinery in an attempt to worship deity has not God. … He is without God. … He is devoid of a right relationship with his Creator.

Now, how can a believer who has God be “one” with another person who does not have God?

Contrary to what some seem to think, those who first raised the appeal on the American continent for a restoration of the New Testament church were primarily and above all else concerned with going strictly by the Bible. The idea that “calling Bible things by Bible names and doing all things in the Bible” way was also a basis for unity came later.

Here was the sequence: those who first raised the clarion call for a return to the new covenant pattern of teaching, work, and worship were members of various denominational churches. Many were Presbyterians, some were Methodists, others were Baptists, or were identified with some other Protestant or Anglican denomination. Their study of the Bible convinced them that the creed books of their assorted religious orders were wrong.

If the Bible is right, inherited depravity, direct operation of the Holy Spirit on the human mind, salvation by faith alone and through grace only, impossibility of apostasy, mechanical instruments in worship of God, and ecclesiastical hierarchies are wrong. Their plea was, “Let us cast aside the creed books that are of purely human origin, and go by the Bible only, which is given by revelation of Jesus Christ.”

There is a magnetic power in the magnificent plea to “speak where the Bible speaks and be silent where the Bible is silent.”

It is right. It is scriptural. It is charming and, when properly presented, almost irresistible, though it is always possible to deny the obvious.

Search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me [Jesus]; and ye will not come to me, that ye may have life (John 5:39-40).

In other words, there can be a rejection of the teaching of Jesus while the person is claiming to search the scriptures in pursuit of righteousness.

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven (Jesus of Nazareth).

Some honor God with their lips but their heart is far from him (Matt. 15:8).

Note, too, that Jesps is in a familial·relationship with those who do the will of God (Mark 3:35). The implication is that if the will of God is not honored with obedience then there is no fellowship with Jesus.

Shall we fellowship those whom Jesus rejects?

When the 19th-century pioneers of the restoration of New Testament Christianity began to “speak as the oracles of God,” and reject human creeds that vainly “teach as their doctrine the precepts of men” (Matt. 15:9), they were driven out of their denominational affiliation.

When Campbell spoke the truth on the two covenants and baptism, he was forced out of the Redstone Baptist Association. They would not accept the teaching of the Bible, and Campbell would not turn away from that teaching. There was an impasse. All of the early advocates of restoration had the same experience.

Now, what makes anyone today think that the denominations will tolerate the whole truth on baptism, or worshiping God only in song, or the Holy Spirit working through the revealed and confirmed word?

The creed books are still preferred above the Bible.

When people do “the will of God from the heart” and steadfastly refuse bowing to manuals and disciplines of mortal origin, there will be a dichotomy – an irreconcilable difference. To bridge the chasm the Bible must be compromised because most men will not give up their cherished human creeds. They “love vanity, and seek after falsehood.”

It is embarrassingly tragic when some among us present the champions of denominationalism as heroes, and brand those who stand staunchly for the Bible, the Bible only, and nothing but the Bible as culprits.

Some use Jesus’ prayer for unity as an excuse to wrongly accuse the faithful of being the cause of division. The saints are browbeaten in public discourse because they will not forsake eternal verities, and those who place man-made creeds above Christ are adored.

Guilty about what? – Guilty at being ourselves, guilty at not being ourselves. I don’t know: guilty at feeling guilty, guilty because we don’t feel guilty. Above all we want to confess – to anybody about anything (Cecil jenkins, Message From Serius, 1961).

Self-contempt and self-loathing cause some national leaders to travel the world apologizing for the imagined sins of previous generations (but never mentioning their own iniquity).

We may feel noble for confessing when we haven’t done anything wrong. Many religious leaders have fallen into this error.

God grant that we never express regret and ask forgiveness for being right. And may he give us the inner strength to stand foursquare for the saving gospel though the entire world may frown its displeasure.

And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever (1 John 2: 17).

Neither for these only do I pray, but for them also that believe on me through their word (John 17:20).

I have given them thy word; and the world hated them, because they are not of the world, even as I am not of the world (John 17:14).

P.O. Box 690912
Houston, TX 77269-0912

Irresistible Grace?

By John Hobbs, PhD.
December 2000

The doctrine of Irresistible Grace is the fourth cardinal point in the Calvinistic theology. It is the “I” in the T-U-L-I-P acrostic. Irresistible Grace is also referred to as Special Grace or Efficacious Grace.

How the Calvinists Understand Irresistible Grace

Calvinists deny that Irresistible Grace is God forcing someone to come against his own will. Rather, say the Calvinists, Irresistible Grace makes the individual willing to come. Berkhof defined it thus: “By changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.”

The Canons of Dort state that when God chooses an individual to be saved, He “powerfully illuminates their minds by His Holy Spirit; …. He opens the closed and softens the hardened heart; … He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it … this is regeneration … which God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe.”

John Calvin wrote about “the secret energy of the Spirit” and “the pure prompting of the Spirit.” Calvin meant that the Holy Spirit would have to be sent to an individual to call him to salvation and once called he could not refuse. Calvin wrote, “As I have already said, it is certain that the mind of man is not changed for the better except by God’s prevenient grace.” Prevenient Grace is defined as “Divine grace that is said to operate on the human will antecedent to its turning to God.” In other words man’s will is totally subservient to the irresistible call from God.

David Steele and Curtis Thomas state:

This special call is not made to all sinners but is issued to the elect only! The Spirit is in no way dependent upon their help or cooperation for success in His work of bringing them to Christ. It is for this reason that Calvinists speak of the Spirit’s call and God’s grace in saving sinners as being ‘efficacious’, ‘invincible’, or ‘irresistible’. For the grace which the Holy Spirit extends to the elect cannot be thwarted or refused, it never fails to bring them to true faith in Christ!

Paul Enns states:

In the logic of Calvinism, God, through His Spirit, draws precisely those whom God unconditionally elected from eternity past and Christ died for. Thus the purpose of God is accomplished. He elected certain ones, Christ died for those very ones, and now through the Holy Spirit, God dispenses His irresistible grace to them to make them willing to come. They do not want to resist.

Billy Graham wrote:

Being born again is altogether a work of the Holy Spirit. There is nothing you can do to obtain this new birth …. In other words, there is nothing you can do about it … The new birth is wholly foreign to our will. – No man can ever be saved unless the Holy Spirit in supernatural, penetrating power comes and works upon your heart. You can’t come to Christ any time you want to, you can only come when the Spirit of God is drawing and pulling and wooing.

James Boyce believes that for man it is “impossible for him to be delivered by his own acts, even if he had the will to perform them.” Boyce believes that God did not choose the “elect” because He foresaw that these individuals would be good and pious people; he believes that it was because of God’s unconditional selective choosing of the elect that the elect or chosen ones are led to believe. Boyce takes the position that salvation is not dependent upon “the choice of the elect” but solely upon God’s choice.

Thomas Nettles denies that an individual can contribute to his own salvation. He believes that man’s faith does not come from man’s willingness to receive the word but “only from God’s sovereign bestowal.” He says, “The Holy Spirit moves in such a way as to create willingness in the form of repentance and faith.” He denies that the New Testament commandments of repentance and belief imply that man has it within his own power to repent and have faith.

W. J. Seaton wrote:

What is meant by irresistible grace? We know that when the gospel call goes out in a church, or in the open air, or through reading God’s Word, not everyone heeds that call. Not everyone becomes convinced of sin and his need of Christ. This explains the fact that there are two calls. There is not only an outward call; there is also an inward call. The outward call may be described as “words of the preacher”, and this call, when it goes forth, may work a score of different ways in a score of different hearts producing a score of different results. One thing it will not do, however; it will not work a work of salvation in a sinner’s soul. For a work of salvation to be wrought the outward call must be accompanied by the inward call of God’s Holy Spirit, for He it is who ‘convinces of sin, and righteousness, and judgment. And when the Holy Spirit calls a man, or a woman, or a young person by His grace, that call is irresistible: it cannot be frustrated; it is the manifestation of God’s irresistible grace.

Loraine Boettner defines Irresistible Grace as:

God’s free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed by it.

Man’s Responsibility in the Salvation Process

Calvinism assumes that God has predetermined and foreordained certain ones to be saved, and that they cannot come to salvation until the Holy Spirit in a supernatural way works on the hearts of the elect. When the Holy Spirit calls the elect individual, he cannot resist. He has to respond, but he has to wait until the Holy Spirit calls him in some mysterious way. Also, if one is not one of the “elect,” it will be impossible for him to be saved. Therefore, it is all the Holy Spirit’s working. Man is a totally passive respondent in the salvation process, according to Calvinism, which denies that an individual can contribute to his own salvation.

In 1976, Robert Hudnut wrote the book Church Growth Is Not the Point. Hudnut is Calvinistic to the core. He writes,

We have been saved. It is not our doing. – No you don’t even have to repent. Paul didn’t. He was on his way to jail when it happened. He didn’t do anything. – It is then we are driven to the passive action of repentance. You do not repent your way to God.

Notice that Hudnut says repentance is passive. His theology is corrupt. Man is told to repent in Luke 13:3; Acts 2:38; 3:19; 8:22; and Revelation 2:16. In every verse cited, the Greek verb is in the active not the passive voice. Repentance is something man must do (Greek active voice); it is not what is done to him (Greek passive voice). There is not one case in the Bible of a person being passive while being saved. Even Paul was told what he “must do” (Acts 9:6). In Acts 2:38 repentance is tied to the remission of sins. If a man wants to be saved, then there is something he must do. Man does have a choice to make in his own salvation (Acts 2:40; Deut. 30:11-19; Joshua 24:15; Matt. 23:37; John 5:40). He must be involved. Without man’s active role in the conversion process, he is lost.

The responsibility for man having an “honest and good heart” (Luke 8: 15), in order for the seed of the Kingdom to produce, lies with the person, not God. Man is told to “take heed how” he hears (Luke 8:18). The command in Luke 8:18 would be meaningless if man did not have a part in his own salvation. Why should one “take heed how” he hears if his salvation is a product of irresistible grace? Why “take heed” if the Holy Spirit is going to operate on the heart without a man’s cooperation?

The Bible teaches man has a part to play in the salvation process. Notice these verses:

John 7:17, “If any man willeth to do his will”
John 7:37, “If any man thirst, let him come unto me and drink.”
John 12:26, “If any man serve me, let him follow me.”
John 12:47, If any man hear my sayings, and keep them not.”
Revelation 22:17, “He that is athirst, let him say, Come.”
Revelation 22:17, “He that will, let him take the water of life freely.”

The point of all these verses is that an individual must “will” and “thirst” and “want to” come to the Lord. It is the responsibility of the individual to “will” – it is not God’s responsibility!

God creates “will” in any person with “an honest and good heart” through the preached word of the cross (John 12:32-33; 1 Cor. 1:18, 21; 2:2). The word is to be preached to everyone (Matt. 28:18-20; Mark 16:15-16). To hold God responsible for creating the right “will” in a person arbitrarily and unconditionally makes God a “respecter of persons.” This is something he is not (Acts 10:34-35; Rom. 2:11; Eph. 6:9; Col. 3:25; 1 Pet. 1:17).

Is Faith Totally a Gift From God?

John Calvin wrote:

Faith is a singular gift of God, both in that the mind of man is purged so as to be able to taste the truth of God and in that his heart is established therein. – This is why Paul in another place commends faith to the elect (Titus 1:1) that no one may think that he acquires faith by his own effort but that his glory rests with God, freely to illumine whom he previously had chosen. – Faith – the illumination of God – Faith which he (i.e. God) put into our hearts – Our faith which arises not from the acumen of the human intellect but from the illumination of the Spirit alone – Faith flows from regeneration.

Thomas Nettles wrote:

Faith is a gift of God and is bestowed gratuitously by him. – Neither justification nor faith comes from man’s willingness to receive but only from God’s sovereign bestowal. – Belief is still the result of the effectual call and regenerating power of God.

Millard Erickson wrote: “Faith is God’s gift,” which refutes this Calvinistic mistake.

He wrote:

Is this Calvinistic view that faith is totally the gift of God correct? No! Does an individual have to wait for the Holy Spirit to come in some secret way to infuse faith? No! There are several reasons:

For God to give certain people faith arbitrarily makes God a respecter of persons. The Bible is emphatic that “God is no respecter of persons” (Acts 10:34-35; Rom. 2:11, 10:12; Eph. 6:9; Col. 3:25; 1 Pet. 1:17). Salvation depends upon man exercising his freedom of will. If salvation depends totally upon the Holy Spirit and a man is lost, that man can blame God. But, that will not happen because the Lord has done his part; man must do his.

Faith comes through the hearing of the word of God not through some secret mysterious sending by the Holy Spirit (Rom. 10:17; Luke 8:11-12; John 6:44-45; 20:30-31; Acts 4:4; 8:12; 15:7; 18:8; 20:32; Eph. 1:13). None of these verses indicate faith coming through a supernatural calling. Faith comes as we hear and study the evidence and then we ourselves decide to believe.

Faith is our part in the salvation process (1 John 5:4; Rev. 2:10). We have a responsibility to save ourselves (Acts 2:40) and to build our faith Jude 20; Acts 20:32). This is something we must do. Passages like Hebrews 11:6 are meaningless if the Holy Spirit is going to miraculously infuse faith. Jesus said, “Ye must be born anew” John 3:7). The word “must” is in the active voice indicating we have a part to play in our salvation. We are not totally passive in the salvation process. Our active obedient faith is necessary for us to be saved (Heb. 5:9; 2 Thess. 1:8; John 3:36; Rom. 6:17-18; James 2:24-26).

God purifies the heart by faith (Acts 15:9). Calvinists have the heart purified before faith. Alexander Campbell said, “Why do we preach the gospel to convert men, if, before they believe the gospel, and without the gospel, men are renewed and regenerated by the direct and immediate influence of God’s Spirit?” Good question!

Calvinists teach that “spiritual darkness” refers to man’s depraved condition and that God has to perform supernatural secret surgery by the Holy Spirit in order to bring men into “spiritual light.” But, in Acts 26:16-18, Paul was to preach the gospel to the Gentiles to “open their eyes, to turn them from darkness to light, and from the power of Satan to God.” A careful study of the book of Acts reveals that the early Christians depended upon the word of God to change the hearts of sinners and produce faith. Nowhere in the book of Acts do we find someone being converted by a direct operation of the Holy Spirit.

One is never so “spiritually dead” that he cannot hear and understand and believe the word of God in order to have faith (Eph. 5:14; John 5:25; 12:42-43). The rulers of the Jews “believed on” Jesus but would not confess him. Did they believe? Yes! Their problem was a “want to” problem not that they were so spiritually dead they could not understand. Calvinists misunderstand 1 Corinthians 2:14. The “natural man” of 1 Cor. 2:14 is the man who does not care about spiritual things – not the man who cannot understand them. Calvinists say the unsaved man cannot understand spiritual truth. Wrong! The rulers of the Jews, who were unsaved, in John 12:42-43 understood the truth exactly. They just “did not want to” obey the Lord. Wayne Grudem, and Ralph Gore, and Millard Erickson, who are Calvinists, do not even discuss John 12:42-43.

Dr. John Warwick Montgomery, a professor at Trinity Theological Seminary in Newburgh, Indiana – a Calvinistic school – believes that Ephesians 2:8 teaches that faith is a direct gift from God and that man cannot do anything himself to get faith. The apostle Paul said in Ephesians 2:8, “For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God.” After quoting this verse Montgomery said,

Don’t get the idea that you did it. You didn’t do it. Faith is the gift of God. The word ‘that’ in Ephesians 2:8 refers to ‘faith’ because ‘faith’ is the closest antecedent to the word ‘ that.’ Once a person is saved, he cannot properly accredit that to anything but the Holy Spirit.

Faith is, in one sense, a gift of God because God has given us the Word which produces faith. Without the Word, we could not have faith. But, the entire Bible and especially Ephesians 2:8 do not teach that faith is a direct gift of God in which we have no part. The word “that” in Ephesians 2:8 refers to the salvation process. The salvation process is “the gift of God.” We are saved “by grace through faith” which is the salvation process. But, this does not mean we have earned our salvation. We cannot boast of our salvation as if we have worked for it and earned it (Eph. 2:9). Jesus said even after we have done all that we are commanded to do we are to say, “We are unprofitable servants we have done that which is our duty to do” (Luke 17:10). James said, “Faith apart from works is dead” James 2:26).

Verses Misused by Calvinists to Support Irresistible Grace

John 6:37: “All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out.”

WJ. Seaton said: “Note that it is those whom the Father has given to Christ -the elect- that shall come to Him; and when they come to Him they will not be cast out.”

Response: (1) All those with a submissive spirit will come to Christ. These are the ones whom the Father gives to Jesus and not one of these will he refuse (cf. John 10:26-29 where the verbs “hear” and “follow” are continuous action). One must come with a willing heart John 5:40; 7:17; Matt. 13:9; Rev. 22:17). (2) There is nothing here or in God’s word that teaches that God arbitrarily chooses those who come to Christ. Jesus uses truth and love to persuade men to accept him John 12:32-33, 48; 2 Cor. 5:14-15). Calvinists are reading into the text an arbitrary decree that is not there! (3) The gospel is for all (Mark 16:15-16), but not all men will accept it (2 Thess. 1:7-10). Those who refuse to accept Christ do so because of their own willful rejection (Matt. 13:14-15; 23:37)- not because of some arbitrary decree. Paul Butler says, “Man’s rejection by God is caused by man’s rejection of God.” (4) Jesus said, “He that hath ears to hear, let him hear” (Matt. 11:15). Jesus did not say, “The Holy Spirit will supernaturally open your hearts so you can believe.” In Matthew 11:15 Jesus was teaching that man has a responsibility to have an “honest and good heart.” That is not the work of the Holy Spirit. If a man does not have an “honest and good heart,” he cannot and will not come to Jesus. (5) In context John 6:40 explains John 6:37 and 39. It explains who the Father has given unto Jesus: Those who “beholdeth” and “believeth” on the Son! Both of these verbs are present tense verbs indicating continuous action. Those who continue to behold and believe on the Son are the ones whom the Father has given unto Jesus. It is our own individual free-will responsibility to continue to believe. We are not forced or coerced against our will.

John 6:44: “No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day.”

John Calvin said: “But nothing is accomplished by preaching him if the Spirit, as our inner teacher, does not show our minds the way. Only those men, therefore, who have heard and have been taught by the Father come to him. What kind of learning and hearing is this? Surely, where the Spirit by a wonderful and singular power forms our ears to hear and our minds to understand.”

W.J. Seaton said: “Here our Lord is simply saying that it is impossible for men to come to Him of themselves; the Father must draw them.”

Response: (1) Calvin assumes the drawing is a miraculous operation. We base truth on clear biblical teaching – not assumptions. (2) The next verse explains how God does the drawing and it is not miraculous. It is written that one must be taught (Jer. 31:31-34; Isa. 54:13). One must hear and one must learn! This is not miraculous! God draws men through teaching. “Faith cometh by hearing and hearing by the word of God” (Rom. 10:17). The book of Acts is proof positive that Christianity is a taught religion – not a caught religion in the sense that the Holy Spirit must convert a man separate and apart from the word of God. The means and the method the Father uses to draw men is the preached word (Matt. 28:18-20; Mark 16:15-16; Acts 4:4; 8:4, 12; 11:26; 15:7; 18:8; 20:20; 1 Cor. 1:18-21; 2:1-4; Col. 2:7; 2 Thess. 2:15; 2 Tim. 2:2; etc.). (3) Why did our Lord invite all men to come to him if he knew that it was impossible for some of them to come (Matt. 11:28)? That does not make sense. (4) Guy N. Woods said: “Some are not drawn, because they do not will to do so; it has been well said. that a magnet draws iron, but not all objects are drawn by magnets, because all are not iron! Similarly, one must be of the right disposition and have the proper response to the drawing power of the Father which he exercises through the gospel.” (5) John 12:32-33 also teaches we are drawn to the Lord through Christ’s death on the cross. Some appreciate his death, and sadly, some do not.

Acts 16:14: “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul.”

John Calvin said:

Indeed, it does not so stand in man’s own impulse, and consequently even the pious and those who fear God still have need of the especial prompting of the Spirit. Lydia, the seller of purple, feared God, yet her heart had to be opened to receive Paul’s teaching (Acts 16:14) and to profit by it. This was said not of one woman only but to teach us that the advancement of every man in godliness is the secret work of the Spirit.

Charles Hodge said:

The truth is compared to light, which is absolutely necessary· to vision; but if the eye be closed or blind it must be opened or restored before the light can produce its proper impression.” Hodge tries to use the case of Lydia as proof of the direct operation of the Holy Spirit in conversion.

W. 1. Seaton said:

One outstanding illustration of this teaching of irresistible grace, or effectual calling, is certainly the incident that we read in Acts 16. The apostle Paul preaches the gospel to a group of women by the riverside at Philippi; and as he does so, ‘a certain woman named Lydia heard us: whose heart the Lord opened, that she attended unto the things that were spoken of Paul.’ Paul, the preacher, spoke to Lydia’s ear – the outward call; but the Lord spoke to Lydia’s heart – the inward call of irresistible grace.

Response: (1) Calvin’s admission that Lydia “feared” God before God “opened” her heart destroys his teaching of Total Depravity. (2) It is a complete assumption that God opened her heart by a direct secret operation of the Holy Spirit. The text does not tell us what Calvin believes. Calvin gives us a classic case of eisegesis – i.e. reading into the text what is not there. (3) The word “heart” is used figuratively. Consider: John 12:40; Matthew 9:4; 13:15; Mark 2:6; and Romans 10:10. The word “opened” is evidently used figuratively – i.e. to expand or broaden the mind. Luke 24:45 states, “Then opened he their mind.” Jesus “opened” the mind of the apostles by explaining the Scriptures to them not by a direct operation of the Holy Spirit. The word “opened” was simply a way of saying that the person came to an understanding of, and a belief in, the message under consideration. It is analogous to Paul’s statement in Ephesians 1:18, “having the eyes of your heart enlightened.” ( 4) Acts 16:14 indicates that the Lord opened her heart through the things which were spoken by Paul. The Spirit’s work in conversion is not something done directly upon the heart apart from the preached Word. (5) J.W. McGarvey said, “The assumption, therefore, that her heart was opened by an abstract influence of the Spirit, is entirely gratuitous and illogical, while the real cause is patent upon the face of the narrative in the preaching done by Paul.” ( 6) Dr. Richard Oster said, “It is significant that this opening of the heart came only after she had heard what was said by Paul. Perhaps the method of opening her heart was the preached word (cf. Luke 24:45).” (7) The word “heard” is an imperfect tense verb which means continuous action in the past. Lydia kept on hearing Paul. The hearing occurred before the opening of the heart. Wayne Jackson states, “The implication here is the exact opposite of that demanded by Calvinism. That doctrine alleges that one cannot give honest attention to the Word of God until the Lord first opens the heart, but this passage actually demonstrates otherwise. She kept on listening and thereby her heart (understanding) was opened by God!” (8) The words “give heed” implies that Lydia had a choice in her obedience. Study: Acts 8:6-12; 20:28; Luke 8:18 and Hebrews 2:1-2. (9) There are many passages which demonstrate that God, as a general rule, works through means and not directly (2 Kings 5:1-14; Matt. 6:11; 2 Cor. 9:10).

Romans 10:16-17: “But they did not all hearken to the glad tidings. For Isaiah with, Lord, who hath believed our report? So belief cometh of hearing, and hearing by the word of God.” John Calvin said, “To whom hath the arm of the Lord been revealed. – By this, he means that only when God shines in us by the light of His Spirit is there any profit from the word. Thus the inward calling, which alone is effectual and peculiar to the elect is distinguished from the outward voice of men.”

Calvin believed that the Word of God could only produce faith in a heart of one already illumined by the Spirit of God. In commenting on Romans 10:17, Calvin admits that when Paul makes “hearing the beginning of faith he is describing only the ordinary arrangement and dispensation of the Lord which he commonly uses in calling his people – not, indeed, prescribing for him an unvarying rule so that he may use no other way.”

Response: (1) Calvin assumes his doctrine of total depravity is true. He insists they did not believe because they could not believe. The text does not say what Calvin believed. (2) If one must be regenerated before he can hear, then he is regenerated before he has faith. This contradicts many Bible passages (John 8:24; Acts 11:14; 16:14; Rom. 1:17; 5:1; Gal. 3:11). (3) Personal responsibility is definitely set forth in this verse. If anyone does not believe, it is because he does not “hearken” to the message preached – not because of inherited total depravity. Notice the parallel between “hearken” and “believed” with “glad tidings” – i.e. the gospel and “report.” To have a saving faith is to hearken – i.e. hear and obey. (4) Every case of conversion in the Bible involved a teaching situation. Christianity is a taught religion (John 6:45; Acts 4:4; 8:4; 11:26; 18:8; 20:20; Col. 2:7; 2 Thess. 2:15; 2 Tim. 2:2). There is no example in the Bible where the Holy Spirit supernaturally infused faith into an individual. A saving faith comes when an honest and good heart is taught truth found in the word of God and then that truth is accepted and appreciated and appropriated.

Conclusion

There is not one passage in the entire Bible which directly or indirectly teaches Calvinism’s doctrine of Irresistible Grace. In fact, it contradicts God’s word. Calvinism would make God a “respecter of persons.” But, the Bible says He is not! It is God’s will for all men to be saved; therefore, salvation is conditioned only on man’s will. God is always willing for all men to be saved. Calvinism is false doctrine. Let us follow the truth in God’s word and reject the false doctrine of Calvinism!

4642 Royal Crest Dr.
Abilene, TX 79606

REVIVE US AGAIN

Leslie G. Thomas
January 3, 1950

One of the greatest needs of our day is a religious revival: not in the sense of a barn-storming, emotion-arousing type of evangelism, but a revival that will affect the whole man, and will result in nothing short of a religious revolution.

Any one who stops to think is aware of the fact that religious people everywhere are rapidly approaching a state of complacency; and unless something is done to stimulate their thinking, there is little reason to hope for much more progress toward perfection. (Cf Heb. 6:1-3).

When people become satisfied with themselves their intellects become dull, and they are content to have some one else do their thinking for them. Such people do not hesitate to accept practically anything that is placed before them, if they have confidence in the one who suggests it to them.

However, if we are to have an effectual revival – one that will lead us closer to God and to a greater and more perfect knowledge of his will – it must be characterized by certain basic principles, some of which we shall consider in this lesson.

The first one is:

A New Sense of Dependence Upon God

No one can read the New Testament without being impressed with the idea that God is the Sovereign Ruler of the universe, and that every good and perfect gift comes from him. · “I charge thee in the sight of God, who giveth life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession; that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ: which in its own times he shall show, who is the blessed and only Potenate, the King of kings, and Lord or lords; who only hath immortality; dwelling in light unapproachable whom no man hath seen, nor can see: to whom be honor and power eternal. Amen” (1 Tim. 6:13-16). “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning” (James 1:17).

Time and time again we are taught that our wills must be lost in his; and that if we would be free from those distracting influences which undermine the soul, we must make every effort to seek first his kingdom, and his righteousness. “Thy will be done, as in heaven, so on earth” (Matt. 6:10b). “But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you” (Matt. 6:33).

But, in the face of these plain statements of truth, how often do we find ourselves depending upon our own ideas and efforts, as if God did not exist, or had not said anything about these matters. “They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Tit. 1:16). (Read also Rom. 12:17-21; Psa. 37:1ff; Phil. 4:6,7).

A Re-examination of Our Religious Convictions

If one is not careful his religious thinking is liable to crystallize into a form which, for all practical purposes, will become his creed. And when this happens be will likely find himself using this creed, written or unwritten, rather than the word of God itself, as a standard for measuring any new ideas which may be brought to his attention. “For we are not bold to number or compare ourselves with certain of·them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding” (2 Cor. 10:12).

Of course no one should hold any religious ideas which he does not believe to be scriptural; but at the same time he should always be willing to subject that which he believes to be the teaching of the Bible to a rigid examination. In short, like Martin Luther, he should nail the things which he believes to the “church door,” and offer to debate them with all comers. Compare 2 Tim. 2:15; 4:1-5.

Any one who is acquainted with the history of Christianity knows that the greatest progress toward the knowledge of the truth was made during those times when religious debate was the order of the day. Alexander Campbell said, “A week’s debating is worth a year’s preaching”; and M. C. Kurfees averred that “truth has always flourished in the soil of controversy.”

A Growing Interest in the Welfare Of Others

All Christians are members of the family of God, and, as such, they should be interested in the welfare of each other. “And the multitude of them that believed were of one heart and soul; and not one of them said that aught of the things which he possessed was his own; but they had all things common” (Acts 4:32). “Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfill the law of Christ” (Gal. 6:1,2). (Read also 1 Cor. 12-27).

People who are in religious confusion, or in a lost condition, deserve the help of those who are enjoying salvation and the light of eternal truth. “And he said unto them, Go ye into all the world, and preach the gospel to the whole creation” (Mark 16: 15). “And if our gospel is veiled, it is veiled in them that perish: in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them. For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake. Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:3-6). “And on some have mercy, who are in doubt; and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh” (Jude 1:22, 23).

Finally, the Lord’s people should manifest a benevolent attitude toward all men. “So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of faith” (Gal. 6:10).

If we will allow the principles which have been set forth in this study to become a motivating force in our lives, there will be no doubt about the nature and the results of the revival which will follow.

Bruceton, Tennessee.

Judging

By Darrell Conley

Vol. 107, No. 12

There is one passage of scripture that is known by every reprobate and enemy of Christianity. They may know nothing else of the Bible, but be assured they know this one: “Judge not, that ye be not judged” (Matt. 7:1). It is used as a weapon by the worldly, the lukewarm, trouble-makers, unbelievers, and false teachers in an attempt to disarm faithful children of God. We are told that condemning sin is judging. Reproving, rebuking, and exhorting is judging. Preaching and practicing the Bible doctrine of separation from the world is judging. Refusal to bid God- speed to false teachers is judging. Attempts to obey Bible teaching on church discipline is branded as the most shameful judgment of all. What does the Bible teach about judging?

The primary meanings of the words commonly translated judge, krino, anakrino, and diakrino are respectively “separate, select, choose; examine, investigate, question; separate throughout, discriminate, discern.” Sometimes judge denotes “sinful action,” but sometimes it means “permitted or even required action.” As always, the context will enable us to determine how the word is being used.

In the first few verses of Matthew 7, it is clear that the Lord is not condemning all judging, rather a particular kind of judging. Verses 3-5 show the Lord is condemning hypocritical or self-righteous judging.

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye (Matt. 7:3-5).

What right do we have to condemn another when we are guilty of the same sin, perhaps to a greater degree? Paul makes it clear what our attitude should be in attempting to restore another: “Brethten, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted” (Gal. 6:1). Self-righteous and hypocritical judging is also condemned in Romans 2:1-3, 17-23.

The context of Matthew 7:1-5 proves that coming to a negative conclusion about someone is not necessarily unrighteous judging. In verse six Jesus warns against casting pearls before swine and giving that which is holy to the dogs. Since it is obvious he is talking about two-legged swine and dogs, it is necessary for us to come to a conclusion about who are swinish and who are doggish. This constitutes a necessary and righteous judgment. We are also forbidden to judge things we cannot know such as the motives and secret thoughts of others. “Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God” (1 Cor. 4:5). No one has the right to draw conclusions without sufficient evidence. To do so is to violate what Paul commanded. But he did not forbid all manner of judging. In the next chapter Paul says that he had judged the fornicator in the church at Corinth and commanded the Corinthians to do the same. Paul was saying in 1 Corinthians what Christ said in John 7:24: “Judge not according to appearance, but judge righteous judgment.”

The Bible also forbids judging a man a lawbreaker when there is no law to be broken. When we make laws where God made none, we are guilty of sinful judging. This is the kind of judging Paul condemned in Romans 14:3 ASV: “Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him.” The same kind of judging is mentioned in Colossians 2:16-17: “Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day; which are a shadow of the things to come; but the body is Christ.”

The word judge is sometimes used to mean “to pronounce and execute sentence; to condemn.” It is used in this sense in John 12:47: “I came not to judge the world, but to save the world.” We as Christians certainly have no right to pronounce eternal judgment on anyone. We do have the right and the obligation to withdraw our fellowship from ungodly church members. Such is called “delivering them to Satan” (1 Cor. 5:3-5, 9-13).

These, then, are the kinds of judging that are condemned in the Bible:

  1. Hypocritical or self-righteous judging
  2. Judging without sufficient evidence
  3. Making a law where God made none
  4. Pronouncing eternal condemnation on another

As was pointed out above, some of the meanings of the words translated judge are “select, choose, examine, and discern.” Judging is examining evidence and drawing conclusions or making choices. It is possible to do this in unfair or ungodly ways. Such judging is wrong. However, certain kinds of judging are commanded. “Judge not according to appearance, but judge righteous judgment” (John 7:24). Since righteous judgment is judging according to reality, we have no right to prejudge, but we do have the right and obligation to draw conclusions about people or doctrine that are warranted by the evidence. If it is always wrong to draw conclusions about people, how could we obey the following commands?

Give not that which is holy to the dogs, neither cast your pearls before the swine (Matt. 7:6).

Beware of false prophets who come to you in sheep’s clothing, but inwardly are ravening wolves (Matt. 7:15).

In the same context Christ said:

By their fruits ye shall know them (Matt. 7:20).

Beware of the dogs, beware of the evil workers, beware of the concision (Phil. 3:2).

Them that sin reprove in the sight of all, that the rest also may be in fear (1 Tim. 5:20).

For which cause reprove them sharply, that they may be sound in the faith (Titus 1:13).

Beloved, believe not every spirit, but prove the spirits, whether they are of God (1 John 4:1).

We are commanded to preach the gospel, to contend for the faith, and to reprove, rebuke, and exhort (Mark 16:15-16; Jude 3; 2 Tim. 4:2). To obey these commands in an uncompromising, but kind way is not to be guilty of unrighteous judging. To teach truths from the Bible that imply that some will be lost is not ungodly judging. It is not sinful to arrive at conclusions based on what the Bible teaches and to hold fast to those conclusions. The Bible says, “Prove all things; hold fast that which is good” (1 Thess. 5:21). Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus” (2 Tim. 1:13).

We are commanded to judge those church members who are ungodly and will not repent. Such judging is not only not sin but is positively required of us. Paul said he had already judged the fornicator in the Corinthian church and urged the church at Corinth to do the same (1 Cor. 5:3-5). The word judge as used by Paul here means “not only to reach a conclusion, but to act upon that conclusion” by withdrawing from an ungodly brother. “For what have I to do with judging them that are without? Do not ye judge them that are within? But them that are without God judgeth. Put away the wicked men from among yourselves” (1 Cor. 5:12-13).

Let us be careful that we are not guilty of prejudging, self-righteous judging, or hypocritical judging, but do not let false teachers and ungodly brethren intimidate us from boldly preaching the gospel and steadfastly standing for the truth. Let us “judge righteous judgment.”

BABIES ARE NOT BORN IN SIN!

By Lynn Blair

Vol. 106, No. 06

The idea of babies being born in sin is foreign to the Bible. Babies do not inherit sin from their parents.

“The soul that sinneth, It shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him” (Ezek. 18:20).

Children are born in a perfect state. “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee” (Ezek. 28:15). Jesus said that unless we humble ourselves and become as little children, we cannot enter the kingdom of heaven (Matt. 18:1-4).

Among the denominations that teach this false doctrine the misuse of Psalm 51:5 is predominant. That verse says, “Behold, I was shapen in iniquity: and in sin did my mother conceive me.” Some modern versions mistranslate the phrase “I was born a sinner.”

There is a vast difference in the meaning of the translations. In the King James and American Standard the mother did the sinning, but, in the New International for instance, it was the baby that was the sinner! The older versions are correct.

We know this in two ways. First, the original language states it emphatically, as do the King James and American Standard. Second, since the Bible does not contradict itself, and verses such as Ezekiel 18:20; 28:15; and Matthew 18:1-4 teach that babies are not born sinners, the statement that a baby was born in sin cannot be true.

One might ask, if that is not the meaning of Psalm 51:5, then what can it mean? First, it is a Repentance Psalm. David committed adultery and murder (2 Sam. 11:1-27). He said, “my sin is ever before me” (Ps. 51:3). Because of his terrible guilt, he felt he had been sinning so long he couldn’t remember when he started.

There is another scriptural explanation for this. Deuteronomy 23:3 says, “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter into the congregation of the Lord.” In Ruth 1:4 we find two Israelite men marrying Moabite women, one of which was Ruth. Ruth was the great-grandmother of the author of Psalm 51—David!. He was within “ten generations” of a Moabite! That may be why he said, “in sin did my mother conceive me.”

There has never been a baby that believed (Mark 16:16). There has never been a baby that repented (Acts 2:38). There has never been a baby who had his sins washed away (Acts 22:16), because there has never been a baby that sinned!

NOTES ON AUTHORITY

By Dub McClish

Vol. 106, No. 05

A necessary question is, What is Scriptural authority? Sometimes people who ask this mean, where is this or that specifically mentioned in the Bible as approved of God?

The truth is some things are authorized by the New Testament that are not specifically named. This brings up the subject of the two kinds of authorization found in the New Testament.

First: specific authorization is a given practice named with God’s approval. Many examples can be cited, such as going into all the world with the gospel (Mark 16:16), assembling each first day of the week to partake of the Lord’s supper (Acts 20:7), and baptizing people in the name of Christ for the remission of sins (Acts 2:38).

Second: authorization permitting the use of arrangements not specifically mentioned in the Bible. For example automobiles are not mentioned in Mark 16:16, but are authorized in obeying the command to go into all the world with the Gospel? A plate is not mentioned for serving the bread of the Lord’s supper, but is it allowable?

For a thing to be generally authorized there must be behind it the implementing of some specific command. A thing resting upon generic authority must not conflict with any other precept of Scripture. Using a car to preach the Gospel is scriptural, but one may not steal a car in order to preach the gospel.

Building a church building rests upon generic authority and not specific authority. The command to assemble (Heb. 10:25) implies a place to assemble, whether borrowed, rented, or purchased.

Many things about a church building fall in the realm of generic authority. Restrooms, water fountains, carpet on the floor, padding on the pews, ceiling fans and other things fall into this category.

The use to which property of a local church can be put is in this realm. Who is to decide such matters? The obvious answer is the elders. Elders have oversight of every optional part of the work and activity of the local congregation (Heb. 13:17).

Elder’s authority does not extend to releasing what Christ has bound or binding what He has released (Matt. 16:19-20). The Lord has made all the spiritual law men need (2 Tim. 2:15), and He has left it with us in His “perfect law of liberty” to implement his teaching.

Elders, like every child of God, must protect against false teachers, and keep the church faithful to the law of Christ (Acts 20:28-30). Elders have oversight of the policy and programs of the local church. They determine what will be done in matters of generic authority.

Electricity and plumbing in the building; eating a meal on the church premises; whether one or more gospel meetings per year; whether to have a lecture- ship every year and what subjects to study, and the speakers; whether to publish a book and audio and video tapes with which to preserve the messages for further reflection and wider distribution all fall into this category—all are matters of general authority, but authority nonetheless.

The specific authority for a lectureship, publication of a book, and tape recordings of the messages are found in the command to preach the Gospel to the whole creation (Mark 16:16). If such lectureships have solid authority, and if the reproduction of the messages by print and tape rests upon solid authority, then it must follow that distribution of said materials also rests upon solid authority.

If it is right to produce such materials for the Gospel on church property, is it right to sell such, for a fair price, on the same property?

The same general authority authorizing a church building, water, electricity, and gas, authorize the making and distribution of sound Gospel materials for the information of saints. Is the church supporting private business when the plumbing fails, and the plumber makes repairs for which the church pays? A plumber is not expected to clean out the sewer lines for nothing!

Some think a thing is all right as long as it is small, but when it is big it is wrong. Question: how big is big, and by whose judgment? Such a person is a law maker for God!

Another point relating to littleness/bigness. Neither size nor quantity has anything to do with the rightness or wrongness of a matter of judgment. If it is not wrong for an eldership to decide to install a refrigerated drinking fountain in the church building, then it is not wrong to install a refrigerator in a church building. The size of the thing has nothing to do with it! If it is wrong for people to eat bread and fish in the church building, then it is wrong for the church to install a drinking fountain. Conversely, if it is right to install a drinking fountain, it is right to eat bread and fish (or even chicken) in the church building.

Come to Dinner

by George W. DeHoff

Vol. 106, No. 02

Matthew 22:2-14, Luke 14:16-24

This parable could be called “The Parable of the Great Invitation” or “The parable of Frivolous Excuses.” It is a call to dinner. “All things are ready, come.”

“The kingdom of Heaven is like unto” (Matt. 22:2). Then He describes certain things about the kingdom of God. This is a judgment parable and contains these central thoughts: (1) The guilt of the Jewish nation for rejecting God’s word; (2) God will have a people nevertheless; (3) Since the Jews rejected the gospel message, his servants invited others.

Standing out clearly in the scripture is the importance of the call. In both the Old and the New Testaments, feasts denote spiritual blessings. The feast in this parable is the gospel of the kingdom of heaven. Since this is a call of God to accept the gospel message, it is all important. The certain king of the parable points to the great God of the universe, the King of kings and Lord of lords. Since it is the King’s dinner, the invitation is tremendously important.

In the second place, this call is important because the feast honors the King’s son. Christ refers to Himself. He is the son of God. If the king was giving a dinner in honor of a servant perhaps the call to attend would not be so important, but he is honoring his son. This makes the invitation all important. To refuse the invitation dishonors the son.

The Bible teaches every knee should bow and every tongue should confess that Jesus Christ is Lord to the glory of God, the Father (Phil. 2:10-11). Since this confession and homage is inevitable, we must either make the confession here or hereafter. We should gladly accept this great invitation.

Third, this call to dinner is important because of the immense preparation, “all things are ready” (Luke 14:17). Nothing is undone. Can we not see the great banquet table groaning under the load of luxurious delicacies? Nothing is omitted. No expense is spared. Calvary is an accomplished fact. The blood of the Lamb of God soaked into the wood of the cross, and dripped to the ground beneath the accursed tree.

“All things are ready.” Think of what the great spiritual feast cost the Father. It cost His only begotten son. The preparation was most elaborate but very necessary. There was no other way for man to come to God to be forgiven. It took the sacrifice of Jesus Christ, the very son of God. What an important call and how tragic it is to reject it.

Fourth, the punishment of those who refused the call shows the importance of the call to dinner. If it seems drastic for the disappointed king to send his armies to destroy those who rejected his invitation, and killed his servants, consider the importance of the invitation. If you think the man found at the supper table without a wedding garment was too severely punished for his neglect, weigh the significance of this invitation he had slighted.

Those who heard the call and rejected the invitation suffered severe punishment. Christ’s prophecy, for the Jewish nation, came to pass in the year A.D. 70, when the Roman armies, under Titus, laid siege to the city of Jerusalem and razed it to the ground. The terrible destruction of Jerusalem in the first century of this age is a kind of prophecy of the utter destruction that awaits the impenitent at the close of this age. Modern day people should take note, and shudder.

This call is universal—to the Jew first, and also to the Greek (Rom. 1:16). In the parable under discussion the elite received the invitation. They turned it down with scorn and frivolous excuses. The King’s servants then went out into the highways and hedges looking for guests. The Jews rejected Christ and cried, “His blood be on us and on our children” (Matt. 27:25). At first, the offer of salvation was to the Jews. When they rejected it, the teachers turned to the Gentiles.

The call was to dine at the great banquet table of the Lord. It is universal, God is not a respecter of persons. “Whosoever will” is the language of the scriptures. His loyal servants are still delivering the message all over the world that whosoever will may come to Christ and obey His gospel. It is a message of love, and freedom. Thank God, everyone has an invitation to attend this great wedding feast.

This call is for preparation. Orientals wore long white robes at public festivals. Those who appeared with any other garments were culpable, and punished. The wedding garment is the righteous deeds of the saints. If we obey the commands of Jesus to believe and be baptized the promise of salvation from past sin is ours (Mark 16:16). If we are faithful at all costs, we will receive a crown of life (Rev. 2: 10). Obedience to the plan of salvation, and clean living, and faithful service are the right clothes for this feast. N& one attended this banquet with improper robes. Common clothes would insult the king, and dishonor his son. If we are to enjoy the great blessings of God we must make preparation. Why should anyone appear in filthy rags when clean garments are available? “He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still” (Rev. 22:11).

This call also contains a warning. Much of our Lord’s teaching is interspersed with warnings. Those first bidden began to make excuses—feeble, flimsy, foolish, frivolous excuses. Verse 7 tells the consequences of the refusal of the call to dinner: “But when the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murders, and burned up their city.” Verse 13 tells what happened to the poor fellow who tried to get by with unfit garb: “Bind him hand and foot, and take him. away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.”

These things are for our admonition. Transgression deserves severe punishment. Notice that these people “made light of it and went their ways.” Some took his servants and treated them shamefully, slaying them. One man came, “not having on a wedding garment.” These words speak disaster. The call of God contains a warning. It is tragical to go about your business as if nothing happened. You can enjoy a feast of good things at the Father’s table. It’s up to you!

Has Man Outgrown the Gospel?

By Allen Webster

Vol. 107, No. 11

Time is changing. The new soon becomes old; the modern becomes ancient; the technological breakthrough becomes yesterday’s news; the popular becomes lost in the latest; and the up-to-date is soon out-of-date.

Eternal truth never changes. It reads the same today as yesterday and as it will tomorrow. It is “once for all delivered to the saints” (Jude 1:3). Those who would change it become “accursed” (Gal. 1:6-9) and find that it will meet them in judgment unchanged (Rev. 20:12).

Modem man feels he has outgrown the ancient gospel. He thinks an absolute standard is obsolete. Exaltation of self and sensuality replace the idea of sin and spiritual death. He ridicules blood and the need for forgiveness. He scoffs at the virgin birth, sinless life, sacrificial death, and miraculous resurrection of Christ. He regards these as myths of a bygone era.

Has Man Outgrown the Gospel?
Never! The only way man can outgrow the gospel is to conquer sin. He has not. “All have sinned and come short of the glory of God” was true in Paul’s day and is true today. Sin is still the transgression of the law of God (I John 3:4), which can include violating one’s conscience (Rom. 14:23), omitting a duty (James 4:17), and lawlessness (I John 3:4).

Never! God, not man, determines what is sinful; sin will not change. Men may call sin by another name, but that will not alter what it really is. Forgiveness is still the most basic spiritual need that man has (Rom. 3:23; Rom. 6:23). The only way a person can be forgiven is through the gospel (Rom. 1:16).

Never! The gospel is the power to overcome temptation (Eph. 6:17), and man needs its power because temptation is still with us. Mankind has not conquered carnal desires. He still gives in to the lusts of the flesh, the lust of the eyes, and the pride of life (I John 2:15-17). He cannot overcome without the power of the written word (Heb. 4:12).

Never! The devil is still “as a roaring lion” walking about “seeking whom he may devour” (I Pet. 5:8). Man is still in danger; therefore he needs the unchanged gospel, for it is God’s great power to save. When humans can defeat Satan without the truth, then they will no longer need the truth. They cannot. No one is strong enough to conquer the Evil One without an “it is written” (Matt. 4:1-11).

Never! The soul of man needs food. If man could invent a substitute for “soul food,” he would not need the gospel, but he has not. Peter stated that the soul feeds on the “sincere milk of the word” (I Pet. 2:2), and Paul wrote that he could progress to eat “strong meat” from the hand of God (Heb. 5:12-14). The gospel fills those who “hunger and thirst after righteousness” (Matt. 5:6).

Never! Man still needs a map to heaven. Men try to invent a roadway to heaven, but these maps will only get one lost. If we follow the road of “faith only” or the lane of “direct operation of the Holy Spirit” or the path of “once saved always saved,” we are traveling a broad way that leads to destruction (Matt. 7:13-14). Only Christ and his gospel can lead one to heaven (John 14:6). “I must needs go home by the way of the cross; there’s no other way but this.”

Jesus plainly stated the conditions by which men can reach much needed salvation. A sinner must believe in Christ (Mark 16:16), decide to change his sinful life (repent) (Luke 13:5), confess the sweet name of Christ (Rom. 10:9-10), and be baptized for the forgiveness of sins (Acts 2:38; Rom. 6:4). We can choose to heed these scriptures or harass them, to read them or reject them, to respect them or ridicule them. Still, the same ancient gospel is the cure for all the spiritual ills of men! Why not obey today?

Working the Works of God

By H. A. (Buster) Dobbs

Vol. 121, No. 08

The Bible teaches that works have nothing to do with salvation, and it teaches that works are necessary to salvation.

Still, the Bible does not contradict itself.

How can this be? How can the Bible say two things that seem to be diametrically opposed and yet not contradict itself? It would appear to be self-evident that works cannot be both necessary and unnecessary to salvation.

Since the Bible is inspired of God (2 Tim. 3:16-17), it must be true and therefore cannot contradict itself. Truth, in order to be truth, must be coherent. If two statements contradict, either one or both of them must be false, but there is no way they can both be true. How, then, do we deal with the fact that the Bible says works are not necessary to justification, and also says that we are justified by works?

Some assume a “take your pick” attitude and go blithely down the path not knowing how to reconcile the two statements — and, possibly, not caring. The honest person however cannot do this and must either reject the Bible or find a logical way to harmonize the two statements.

Various Works

To understand the Bible we must define its terms correctly. It is necessary to understand accurately how Bible writers use the word “works” (sometimes “deeds”), or we will be confused. A survey of how the Bible uses this word will help us to avoid the confusion of misunderstanding. A failure to understand something correctly leads to incomprehension and perhaps unbelief.

Following is a partial list of “work(s)” mentioned in the Old and New Testaments:

  • The work God does — Gen. 2:2; Judges 2:7; Ps. 71:17; 1 Cor. 12:6; John 6:28-29; John 10:37; John 14:10
  • The work man does in providing food and shelter — Gen. 3:17-19; Exod. 23:12; Exod. 26:1; Eccl. 2:4; Matt. 21:28
  • The work man does in obeying specific commands of God — Gen. 6:13-22; John 9:4; 1 Cor. 15:58
  • Work of iniquity (evil) — Ps. 6:8; Ps. 14:1; Jer. 1:16; Ezek. 33:26; Matt. 7:23; Luke 13:27; John 3:19; Rom. 1:27; Eph. 4:19; Rom. 13:12 (“works of darkness”); Gal. 5:19-21 (“works of the flesh”)
  • Work of righteousness (good) — Ps. 15:2; Acts 10:35; Matt. 5:16; Rom. 3:27; 1 Cor. 3:13-14; 2 Cor. 9:8; Gal. 6:10; Eph. 2:10; Titus 2:14; James 1:4; James 3:13
  • Works that are worthy of repentance — Acts 26:20
  • The mighty works (signs, miracles) of Jesus — Matt. 11:23-24; John 10:32; Acts 2:22
  • Works of the Law of Moses — Rom. 3:20; Rom. 3:28; Gal. 2:16; Gal. 3:2
  • Greater works done by Jesus’ disciples — John 5:20; John 14:12
  • Good and bad works by which all men shall be judged — Rom. 2:6; 1 Pet. 1:17; Rev. 20:12-13; Rev. 22:12
  • Human works apart from works of God — Rom. 9:11; Rom. 11:6
  • Converts to Jesus — 1 Cor. 3:14
  • Apostolic signs, and wonders, and mighty works — 2 Cor. 12:12
  • Work of sinless perfection — Eph. 2:9; Col. 2:21-23
  • The power that works in the saved — Eph. 3:20; Eph. 4:12
  • The word of God that works in the believer — 1 Thess. 4:11; 2 Thess. 1:11; 1 Tim. 2:10; 1 Tim. 5:12; 2 Tim. 2:21
  • Works that justify — James 2:24; James 3:13
  • Works of the devil — 1 John 3:8
  • The ungodly works of ungodliness — Jude 1:15

This gives a sample of various “works” mentioned in the Bible. It is a mistake to suppose that the word work(s) always refers to condition of acceptance with God. It does not!

Even a casual glance at this list will convince the thoughtful Bible student this is a complicated subject, having many interrelated parts. It is difficult to deal with because of the need to take different relationships or points of view into consideration.

The mighty acts of Jehovah are works. Creation (Ps. 8:3-6; Ps. 19:1; Ps. 33:4; Ps. 92:5; Ps. 102:25; Ps. 104:24), redemptive acts in history like the Exodus (Judges 2:7-10).

Jesus is our perfect example in all things (1 Pet. 2:21). The Savior went about doing good (Acts 10:38-39; John 4:34; John 5:36; John 10:25-38; John 15:24; John 17:4). His words and his works confirmed his authority and mission.

Humans are sinless at birth, seeing that Jehovah is the Father and Giver of the human spirit (Heb. 12:9; Eccl. 12:7). As the child matures it comes to understand that some things are right and other things are wrong, but chooses to do wrong things and ignore right things. This is called sin — sin of omission and sin of commission. This is the something a person knowingly does to himself. Iniquity separates a soul from its God (Isa. 59:2). Those who die in sin cannot go where Jesus is; they “shall not inherit the kingdom of God (John 8:21; Gal. 5:19-21).

In his infinite compassion Jehovah sent Jesus to offer himself sacrifice for sins (John 3:16; John 10:18; Matt. 26:28).

We access the grace of God and the blood of the Lamb of God through belief (John 8:24).

“They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (John 6:28-29).

Saving belief is a work that includes other works. Faith is shown by works (James 2:18). “Faith without works is dead” (James 2:20). Abraham was justified by works produced by faith (James 2:21-22). Works make faith perfect (James 2:22). Sinners are justified by works and not by faith only (James 2:24). Faith without works is dead (James 2:26).

Jesus said, “He that believeth (a work) and is baptized (a work) shall be saved” (Mark 16:16). “Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22). In baptism the sinner, “is buried with Christ” and is “raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12). In baptism we are buried “with” Christ and we are raised “with” him believing that God will keep his promise to save “he that believeth and is baptized.” Peter tells us that baptism saves (1 Pet. 3:21). In baptism our sins are washed away (Acts 22:16).

The spirit that is born again in the water of baptism (John 3:5) enters the kingdom of God, where faith continues to work, bringing glory to God (Matt. 5:16). The saved “work the work of the Lord” (1 Cor. 16:10), abound “in every good work” (1 Cor. 9:8). Servants of righteousness “end shall be according to their works” (2 Cor. 11:5). The child of God is “created in Christ Jesus unto good works” (Eph. 2:10); the saint is “fruitful unto every good work” (Col. 1:10). The Christian “works out his own salvation with fear and trembling” (Phil. 2:12). Paul prayed that God the Father may “comfort your hearts and establish them in every good work and word” (2 Thess. 2:17). Women professing godliness are to adorn themselves “with good works” (1 Tim. 2:10). If a man desires the office of bishop, he desires “a good work” (1 Tim. 3:1). Widows to be enrolled are to be “well reported of for good works” (1 Tim. 5:10). The new covenant lauds the good works of some that are “evident, and cannot be hid” (1 Tim. 5:25). Those described as “a vessel unto honor” are “prepared unto every good work” (2 Tim. 2:21). “The man of God” is “furnished completely unto every good work” (2 Tim. 3:17). Preachers are to be “an ensample of good works” (Titus 2:7), “zealous of good works” (Titus 2:14). Followers of Jesus are to “be ready unto every good work” (Titus 3:1). Paul desired “that they who have believed God may be careful to maintain good works” (Titus 3:8). “God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister” (Heb. 6:10). “Let us consider one another to provoke unto love and good works” (Heb. 10:24). Our Lord Jesus “make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (Heb. 13:21).

The “wise and understanding among you? let him show by his good life his works in meekness of wisdom” (James 3:13). Behave seemly among the pagans, “that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation” (1 Pet. 2:12). “My Little children, let us not love in word, neither with the tongue; but in deed and truth (1 John 3:18). Jesus knows and commends the works of his disciples on earth (Rev. 2:2, Rev. 2:9, Rev. 2:19; Rev. 3:8). Those who die in the Lord are blessed because “their works follow with them” (Rev. 14:13).

On the last great judgment day, God will render unto every man “according to their works, whether they be good or evil” (Eccl. 12:14; Rev. 20:12-13; Rev. 22:12).

It is because of a present and future judgment that we must avoid the works of the flesh … the works of darkness … the works of the devil. Abstaining from all evil works is critical to the believer.

In the light of what the new covenant has to say about the importance of good works — works of faith — works that justify (James 2:24) — it seems strange that anyone would say that works have nothing to do with salvation … unless, of course, he is blinded by denominational dogma.

The Bible does warn us that we cannot live to maturity and be sinless (Rom. 3:27; Eph. 2:8-9; Rom. 4:2-6). “All sin and fall short of the glory of God” (Rom. 3:23). It also tells us the works of the Law of Moses cannot save us (Rom. 9:32; Gal. 2:16; Gal. 3:10). If eternal salvation could come by the Mosaic Law, then the death of Jesus was needless, because the people had that law for 1,500 years before Jesus was born of a woman (Gal. 2:21). We are also told that we cannot save ourselves by austerities (Col. 2:18).

Some honest person may be misled into wrongly supposing that when the Bible tells us we cannot be saved by our own works because it is not possible for us to live without sin — sooner or later all will sin and fall short of God’s glory, that it is saying that even works of faith and righteousness — works of God — do not save. Also some will read Bible passages which say that the works of the Law of Moses cannot save, and mistakenly conclude that works have nothing to do with salvation. This study should clear that up because it gives indisputable proof that there is no justification without works.

It is indisputably true that works are necessary to justification (James 2:24), but it is also true that some works cannot save — the work of living a perfectly sinless life — the work of devising our own scheme of redemption — the works of the Law of Moses — the works of darkness, which are the works of Satan.

So, it is true that works both save us and have nothing to do with our salvation, depending on what kind of works you are talking about.

It is not possible for a reasonable adult to be sinless and therefore, in this sense, one cannot save himself by his own works. We cannot be saved by the works of Satan, nor by the works of the Law of Moses, nor by any human invention. Such works have no power to save and many of them are an offense to God.

Still, it is true that the work of faith (the works produced by faith, see Rom. 1:5; Rom. 16:26), bring the sinner into a right relationship with his Creator, help to maintain that relationship, and will one day be the reason for his promotion to glory (Matt. 25:31-46). To say that works have nothing to do with salvation is to fly in the face of Bible teaching.

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Miracles

by Alstone L. Tabor

Vol. 106, No. 01

Do miracles occur today? If they do, who performs them? Perhaps most important, what is a miracle?

Most of us believe that God performs “miracles” daily as we consider the worlds in orbit and development of a tiny seed into a great plant. But this usage of the word “miracle” means “an unfathomable wonder” not a direct sign from God given as some special confirmation of His will. Our bodies are a miraculous creation! In this sense God continues miracles, and “miracles” is used, in this sense, by many writers in a poetic way. “To me, every hour of the day and night is an unspeakable, perfect miracle” (Walt Whitman).

A speaker recently declared that he believed in miracles. He told of his heart transplant and that his heart stopped beating twice and that the doctors and nurses started it again with electrical shocks. He said that he had died twice and came back to life.

This event was, understandably, a miracle to the speaker. By this definition, nearly everyone believes in miracles. But his wonderful experience is in no way comparable to the miracles of the New Testament. Those miracles were signs of a special sort which God used to confirm the inspired word. Marvelous medical advancements are different; they do not defy explanation, as do Biblical miracles, but are merely wonderful examples of human achievement.

Biblical miracles were real miracles. When Christ healed the sick, raised the dead, and gave sight to the blind, He never declared, “I will perform this miracle provided you go to the hospital and let the surgeons operate on you.” His miracles did not depend, even in part on the skill of earthly physicians or technology.

Miracles, such as the restarting of a stopped heart, do depend upon man and his skills. Such “miracles” do not have the same force upon those who witness them. When Jesus performed a miracle, no one could doubt that God had intervened in the natural world. God may, or may not have intervened in the heart transplant case, but doubt exists. Jesus’ signs left no doubt, to the observer, that God had suspended natural laws to do His will.

One denominational Houston preacher who has a large following declares that he believes miracles happen today in the same way as Christ and the Apostles performed them. He says that he prayed for his young daughter, and she was healed. The daughter is now grown, and a few weeks ago, was opening the mail for him when a bomb went off in her lap. Does he rush in and pray that God will heal her? He claims his prayer was answered before. Does he rely on a miracle now? No sir! He rushed her to the emergency hospital and implored the surgeons to do their work. If God miraculously heals today, why not pray for her right there in the office and let God do the healing, without benefit of surgeon or nurse?

Would this sort of “miracle,” say the rushing of Bartimaeus to the emergency room in Jericho, have confirmed Christ or his word? Certainly not! Christ did not perform miracles in this fashion.

God is all powerful and one day will perform the miracle of miracles by resurrecting all that are in the grave (John 5:28-29). He will also instantaneously change those then living (1 Cor. 15:51-52). But today He does not give the spiritual gifts of healing, tongues, prophecy, miraculous knowledge or any of the other gifts mentioned in 1 Cor. 12:6-10. God Himself told us that miraculous gifts would cease. “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part, But when that which is perfect is come, then that which is in part shall be done away” (1 Cor. 13:8-10).

He tells us plainly that faith, hope and love (these three shall abide or continue) not the eleven gifts which included the miraculous and healing gifts of the twelfth chapter. Only three were to abide! “And now abideth faith, hope, love, these three; but the greatest of these is love” (1 Cor. 13:13).

What is that which is perfect? David declared in Psalm 19:7, “The law of the Lord is perfect, converting the soul.” James calls the New Testament “the perfect law of liberty” (James 1:25). So when the law of God was completed (made perfect), then miraculous gifts ceased. God said they would fail, cease, vanish away! I believe God rather than Oral Roberts, Pat Robinson or John Osteen. God no longer performs miraculous feats such as raising the dead, walking on water, the gift of prophecy, healing or speaking in tongues.

We believe in prayer, but we do not believe prayer will cause God to grant us the miracle-working power that He gave in the first century. Some people believe that God has to perform a miracle for prayer to be answered. That position is not supported by scripture. God’s hands are not tied, nor his power limited. God does move in our world. God provides many things in answer to prayer. Prayer accomplishes much, but God has not promised miracles in our age of the same kind that He performed through Christ and the inspired apostles.

Consider Heb 2:3-4:

“How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to His own will?”

Consider also Mark 16:17 and Mark 16:20:

“And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; And if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Did this occur? Read verse 20. “And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following.”

The miracles or signs described in the preceding passages were to confirm the word. In that time without a written New Testament early Christians could know that God inspired certain messages because God confirmed the word by His miracles. He has confirmed His word: He does not need to continue the confirmation.

“Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts unto men… And he gave some Apostles; and some prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and the knowledge of the Son of God unto a perfect man… That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine…” The first century church needed all these miraculously inspired people as they had no written New Testament then. Later the word was committed to writing. Obviously we no longer have Apostles or Prophets, nor do we have inspired evangelists, pastors or teachers. The inspired people were to continue “Till we all come in the unity of the Faith” (Eph 4:8).

We now have that faith, in the unified form, in the New Testament. Jude declared that we should “earnestly contend for the faith” (Jude 3). This is not our personal faith, but the system of faith which had been revealed in God’s Holy Word. Miraculously endowed gifts were to last “till we all come in the unity of the faith, and of the knowledge of the Son of God…” (Eph. 4:8). This unity of the faith and knowledge of the Son of God was completed, made perfect, when the last word of inspiration was written.

Now instead of all these miraculously endowed individuals, we have the “perfect law of liberty” completely given to mankind. God said supernatural things were to cease (1 Cor. 13:8), so His word being true, we have none of these today.

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