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Irresistible Grace?

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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!

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Limited Atonement?

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By Dr. John Hobbs

The third cardinal doctrine in Calvinistic Theology is the doctrine of “Limited Atonement.” It is the “L” in the T-U-L-I-P acrostic. Most Calvinists prefer the term “Particular Atonement” or “Definite Atonement.”

What Calvinists Believe About Limited Atonement

The Canons of Dort, article 8, states, ‘It was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and only those, who were from eternity chosen to salvation.’

Henry Fish, a Baptist wrote in 1850, ‘Did the atonement, in its saving design, embrace more then the elect? The elect only; for whatever he designed he will accomplish, and he saves only his people from their sins.’

David Steele and Curtis Thomas wrote, ‘But He came into the world to represent and save only those given Him by the Father. Thus Christ’s work was limited in that it was designed to save some and not others.’

WJ. Seaton said, ‘Christ died to save a particular number of sinners.’

Lorraine Boettner said, ‘The value of the atonement depends upon, and is measured by, the dignity of the person making it; and since Christ suffered as a Divine-human person the value of His suffering was infinite … The atonement, therefore, was infinitely meritorious and might have saved every member of the human race had that been God’s plan.’

Ralph Gore wrote, “Christ died for the elect. The extent of the atonement is identical with the intent of divine election.”

Paul Enns wrote, ‘If God is sovereign (Eph. 1:11) then His plan cannot be frustrated, but if Christ died for all people and all people are not saved then God’s plan is frustrated.’

R. B. Kuiper said, ‘God purposed by the atonement to save only the elect and that consequently all the elect, and they alone, will be saved.’

The question may be put this way: When Christ died on the cross, did he pay for the sins of the entire human race or only for the sins of those who he knew would ultimately be saved? Calvinists would answer the latter group.

Wayne Grudem wrote: The term that is usually preferred is particular redemption, since this view holds that Christ died for particular people (specifically, those who would be saved and whom he came to redeem), that he foreknew each one of them individually (cf. Eph. 1:3-5) and had them individually in mind in his atoning work.

 

The Foundational Basis for Limited Atonement

The doctrine of Limited Atonement is based on the concept of double jeopardy (trying a person twice for the same crime). The argument goes like this: If Jesus died for the sins of all men, then the sins of all men are paid for and one has already been judged for those sins. On the Day of Judgment, if God would bring a man into judgment and commit him to hell even though Jesus had already paid for his sins, God would be putting that person in double jeopardy. God would be unjust – something he is not (Deut. 32:4).

The argument is: Since we do not permit double jeopardy in our own legal system, surely we would not expect God to do something we would not do.

Calvinists argue therefore – Jesus actually died only for the sins of the elect, the chosen, the saved.

However, just because there is an analogy from a human viewpoint, this does not prove that it coincides with the truth of God’s word.

Isaiah 55:8-9 states, “For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” Proverbs 14:12 states, “There is a way which seemeth right unto a man; but the end thereof are the ways of death.” We are warned: “Lean not upon thine own understanding” (Prov. 3:5).

We do not formulate doctrine by analogies or examples. They may illustrate doctrine, but they do not prove doctrine. We must determine truth from the Word of God and not human reasoning. There are some great truths of scripture which are beyond our comprehension and we accept because the Bible teaches them (such as, the Trinity, God’s love, nature of sin, and such like), and therefore are not proved by reason, but are known by revelation.

Scriptures Used by Calvinists to Support Limited Atonement

Matthew 1:21 states, “For it is he that shall save his people from their sins.”

Jesus “loved the church and gave himself up for it” (Eph. 5:25).

Romans 4:25 reads, “Who was delivered up for our trespasses.”

Romans 5:8 says, “But God commendeth his own love toward us in that while we were yet sinners, Christ died for us.”

Romans 5:10 reveals, “We were reconciled to God through the death of his Son.”

Romans 8:32 declares, “He that spared not his own Son, but delivered him up for us all.”

Acts 20:28 states, “To feed the church of the Lord which he purchased with his own blood.”

In John 10:15 Jesus said, “I lay down my life for the sheep.”

2 Corinthians 5:21 says, “Him who knew no sin he made to be [a] sin [offering] on our behalf.”

Galatians 1:4 says, “Who gave himself for our sins.”

Ephesians 1:7 says, “In whom we have our redemption through his blood, the forgiveness of our trespasses.”

Titus 2:14 states, “Who gave himself for us.”

Calvinists use the above Scriptures as proof texts that Christ died “only” for the elect.

Christ died for his people. That is the main point of these verses! However the Bible does not teach Limited Atonement – that Christ died “only” for the elect, “only” for a limited class.

Calvinists “twist” and “pervert” other plain Scriptures that clearly teach that Christ died for all men. They do so unto their own destruction (2 Pet. 3:15-17). When we come to the Bible, we must take all of it to arrive at total-saving truth. Psalms 119:160 states, “The sum of all thy word is truth.” Matthew 4:4 says, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” It takes all of Scripture for the man of God to be complete (2 Tim. 3:16-17). We must preach “the whole counsel of God” (Acts 20:27).

Christ died for all men. Christians appreciate the fact that Christ died for them. The verses used by Calvinists emphasize that point. Unbelievers do not appreciate that fact and therefore do nothing about it.

A True Story Concerning Hebrews 2:9

In 1980, I took second year New Testament Greek through Wheaton College at the Summer Institute of Linguistics in Dallas, Texas. My professor was Dr. John Werner, an outstanding world-recognized Greek scholar. But, he was a Calvinist through and through. One day we were reading the book of Hebrews in class. When it came my time to read, I was to translate Hebrews 2:9. I translated the verse, “But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death only for the elect.”

My professor and the class laughed. After the laughter subsided, I added, “Excuse me – that should be – for every man.”

Brethren, if the grammar makes sense, anything else is nonsense. To deny that Jesus tasted of death “for every man” is to deny the plain and clear teaching of Scripture! Dr. Werner agreed that the verse should be translated “for every man.” But, he denied that is what it meant. He believed that it meant “every redeemed man” even though that is not what the text says!

We should not base biblical doctrine on “feeling” or “thinking.” Biblical doctrine is based on God’s Word!

If the Holy Spirit wanted to say that Christ died only for the elect, he could have easily done so. But, he did not do so. There is no “specific” passage in the entire Bible that teaches Limited Atonement.

Wayne Grudem, a Calvinist, says, “Hebrews 2:9 is best understood to refer to every one of Christ’s people, every one who is redeemed.”

Grudem is reading the Bible with his rose colored glasses on and sees what he wants to see instead of what is really there! The text does not say that Christ tasted of death for every “redeemed” man. Grudem is reading into the text something that is not there. This is something that God’s Word explicitly forbids (Rev. 22:18-19; 1 Cor. 4:6; Gal. 1:8-9; 3:15; 2 John 9-11; Matt. 4:4; Prov. 30:5-6; Deut. 4:2; 12:32).

The words every man in Hebrews 2:9 are translated from the Greek word pantos (in form it is a genitive masculine or neuter singular word from the adjective pas, pasa, pan meaning “all” or “every”).

Bruce says:

So far as the form goes, pantos might be masculine (“everyone”) or neuter (“everything”); but since our author’s concern is with Christ’s work for humanity, and not with cosmic implications of His work, it is more probable to be taken as masculine.

Alford says, “The singular brings out, far more strongly than the plural would, the applicability of Christ’s death to each individual man.” Jesus died for each individual person (which equals all mankind). The singular pantos emphasizes his care and love and concern for every human being!

This fact is a strong factor for each individual person to give his life back to him and live a holy God-fearing life (2 Cor. 5:14-15).

This same Greek word, pantos, is found in Matthew 13:19 and is translated “when any one.” It is obvious in Matthew 13:19 that the Greek word refers only to lost human beings.

It is interesting that the Greek New Testament uses the word pantos at least once specifically to refer “only” to condemned human beings. Calvinists say that the word pantos in Hebrews 2:9 refers “only” to saved “redeemed” people. If the word pantos in Matthew 13:19 refers only to lost people who will spend eternity in hell, does that mean that in Hebrews 2:9 that the same group is being considered? No!

Can the word pantos refer to all mankind including those who appreciate Christ’s death for them? Of course! Christ “tasted of death for every man.” It is important to understand that the meaning of pantos will have to be determined by the context. Therefore, we can conclude that in Hebrews 2:9, the Greek word pantos refers to all humans period – not just the saved, not just God’s special people. Jesus died for all humans – those who are lost and those who are going to heaven. Calvinists deny the plain teaching of God’s Word and add to it when they say Jesus tasted of death for every “redeemed” man.

An Examination of God’s Word and Limited Atonement

The Bible is very clear that Jesus died for the sins of “all men” and not just for “the elect.”

Consider these passages as to who Jesus died for:

  1. John 1:29: “the one that taketh away the sin of the world” – i.e. all mankind
  2. John 3:16: “the world” – i.e. all mankind
  3. John 4:42: “This is indeed the Saviour of the world” – i.e. all mankind
  4. John 12:47: “I came … to save the world” – i.e. all mankind
  5. Romans 5:6: “Christ died for the ungodly”
  6. Romans 5:8: “while we were yet sinners, Christ died for us”
  7. 2 Corinthians 5:14-15: “he died for all”
  8. 2 Corinthians 5:19: “God was in Christ reconciling the world unto himself” – i.e. all mankind. Those who believe in Limited Atonement say this refers to “the world of the elect.” Again, they are adding to the Word of God.
  9. 1 Timothy 1:15: “Christ Jesus came into the world to save sinners”
  10. Timothy 2:6: “Who gave himself a ransom for all”
  11. 1 Timothy 4:10: “Who is the Saviour of all men, specially of them that believe”
  12. Titus 2:11: “bringing salvation to all men”
  13. Hebrews 2:9: “He should taste of death for every man.”
  14. 2 Peter 2:1: “Denying the Master that bought them” – Christ provided redemption for the false prophets but they refused to accept it.
  15. 1 John 2:2: “And he is the propitiation for our sins; and not for ours only, but also for the whole world.” – i.e. all mankind
  16. 1 John 4:14 “The Father hath sent the Son to be the Saviour of the world” – i.e. all mankind

A Study of 1 John 2:2

One passage that must be the focus of our attention is 1 John 2:2. Here John wrote, “And he is the propitiation for our sins; and not for ours only, but also for the whole world.”

Vine defines “propitiation” as “a means whereby sin is covered and remitted.” The text is very clear that sin covering has been provided “for our sins” – that is, Christians’ and “for the whole world,” or all humanity. If there was ever a verse in the Bible that taught the possibility of unlimited salvation – this is it!

Brown says that the word “world” is the “sphere of human beings and of human experience.” The apostle John uses the word “world” several times to refer to all humanity (John 1:29; 3:16-17; 4:42; 12:46-47; 1 John 4:14).

It is sad that some people “twist” the scriptures from their true meaning (2 Pet. 3:15-17). The same basis for forgiving one man’s sins is also the same basis for forgiving the sins of all men – the death of Christ.

It is not implied or taught that sins are forgiven unconditionally. The Bible does not teach the doctrine of Universalism, i.e. all men will be saved. The Bible does teach that only those who appropriate the blood of Christ over their sins will be saved (Rom. 6:3-4, 17-18; 1 Pet. 1:22; Rev. 2:10; 7:14).

Wayne Grudem, a Calvinist, writes, “The preposition ‘for’ [in 1 John 2:2] is ambiguous with respect to the specific sense in which Christ is the propitiation “for” the sins of the world.

The Greek word translated “for” in this verse is peri, and means ‘concerning’ or ‘with respect to.” It does not define the way in which Christ is the sacrifice with respect to the sins of the world.

It is consistent with the language of the verse to say that John is simply saying that Christ is the sacrifice available to pay for the sins of anyone and everyone in the world.”

There are several problems with Grudem’s twisting of Scripture:

(1) Grudem does not deal with the word world in his defense of Calvinism. It is obvious that John uses the word “world” in the verse and in the other verses cited to refer to all humanity. Jesus died for all mankind.

(2) It is true that the word for in the phrase for the whole world is the Greek word peri. I agree that it means “concerning” or “with respect to.”

Robertson says that pen has a sense similar to hyper in the verse. The word hyper means “in behalf of.” It must be pointed out that the word for in the phrases for our sins and not for ours only in 1 John 2:2 is translated from the Greek word peri.

The Holy Spirit inspired John to use the Greek word peri three times in 1 John 2:2. This word is sufficient to define the way Christ is the sacrifice “for our sins” but not “for the sins of the whole world.”

Grudem says that the preposition peri “is ambiguous.” He is straining the gnat and swallowing the camel in order to avoid accepting the clear truth. Grudem would say that its third use in the verse is ambiguous but not its first and second uses.

The emphasis in the verse is on Christ’s “propitiation” — not the preposition “for.”

John says Christ’s propitiation is “for our sins” and “not for ours only” but also “for the sins of the whole world.”

A Study of 1 Timothy 4:10

Paul wrote, “For to this end we labor and strive, because we have our hope set on the living God, who is the Savior of all men, specially of them that believe.”

This verse is important to the discussion. Here the apostle clearly states the salvation of all men. He does not teach Universalism. But, he does teach that salvation has been provided for all men, i.e. all humanity. However, that salvation is appropriated and appreciated by those who believe. All men are potentially saved by Christ’s death, but only those who appropriate the blood of Christ over their sins will be saved.

Grudem says:

He [Jesus] is referring to God the Father, not to Christ, and probably uses the word ‘Savior’ in the sense of ‘one who preserves people’s lives and rescues them from danger’ rather then the sense of ‘one who forgives their sins,’ for surely Paul does not mean that every single person will be saved.

Grudem misses it again.

(1)    No, Paul is not teaching that every single person will be saved. No New Testament writer ever taught that.

(2)   There is no problem with taking the word Savior as referring to God the Father. He is the Savior of all men in that He sent Jesus to die for all men (John 3:16; 1 John 4:10). The Father and the Son are one in purpose, aim, plan, and design (John 10:30).

(3)    For Grudem to say that the word Savior does not refer to “sins” shows his theological bias. In Matthew 1:21, the child is to be called Jesus. Why? Because he will save his people from their “sins.” The word “Jesus” means “Savior.” Grudem does not want 1 Timothy 4:10 to refer to “sins,” so he denies it.

(4)    God desires “all men to be saved and come to the knowledge of the truth” (1 Tim. 2:4). Jesus “gave himself a ransom for all” (1 Tim. 2:6). Salvation for “all men” has been provided (1 Tim. 4:10). However, this salvation is “specially” for those who “believe.” This word does not imply that all will be saved. The Greek word malista translated “specially” is also translated “particularly” or “especially” in 1 Timothy 5:17 and “above all” or “especially” in 2 Timothy 4:13. Paul is saying that God is potentially the Savior of all men. For the individuals who “will” to come to the Lord, these individuals “will in no wise be cast out” (John 5:40; 6:37).

J.W. Roberts wrote, “He is the savior (potentially) of all men, but especially (or actually) of believers.”

Dr. J. C. Davis states, “God is the potential Savior of all men (John 3:16; Rom. 10:13; 2 Pet. 3:9). God is the actual Savior of believers” (Heb. 5:8-9; 2 Thess. 1:8; Rev. 2:10).

J. N. D. Kelly wrote, “Paul is no doubt giving expression to his conviction that the certainty of salvation belongs in an especial degree to those who have accepted Christ.” True!

1 Timothy 4:10 is like Galatians 6:10. Christians are to “work that which is good toward all men and especially toward them that are of the household of the faith.” We have an obligation to do “good toward all men” (even the ones who have not named the name of Christ). But, we have a special obligation to help those who are Christians. Christ died for all men but especially for those who believe.

An Invitation Is Given to All Men

In Matthew 11:25, Jesus said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” The church, the bride as it is called, and the Holy Spirit perpetuate that invitation as shown by John in Revelation 22:17:

And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely.

The invitation is given to all men. Why offer salvation to all if that is not possible? The text says “whosoever” will.

God Desires All Men to Be Saved

In (2 Peter 3:9) we read:

The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.

God wants “all” to come to repentance! Boettner, a Calvinist, denies that it is God’s plan for all to be saved. Seaton, a Calvinist, asks, “The over-riding question must always be the Divine intention; did God intend to save all men, or did He not?”

The fact that God desires that “all” should come to repentance implies that God has provided provisions for “all.” Christ died for all men. This verse teaches that if a man is lost, it is against God’s will because he wants “all” to come to repentance and be saved.

In 1 Timothy 2:4, Paul wrote, “Who would have all men to be saved, and come to the knowledge of the truth.” Here again God’s Word is clear. God desires that all men be saved.

In (Ezekiel 33:11) we read:

As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?

God desires that the wicked turn from his evil ways and live. God does not want or wish that any person be lost.

Paul Enns, a Calvinist, wrote, “If God is sovereign then His plan cannot be frustrated, but if Christ died for all people and all people are not saved, then God’s plan is frustrated.”

God is sovereign, but his plan involves the free will of man. His plan is that those who by their free will elect to believe and become obedient will be saved.

God is “frustrated” or “grieved” when men do not respond to his saving grace (Gen. 6:5-6; Mark 3:5; Luke 19:41; Eph. 4:30).

God’s desire and will is frustrated when men are lost. God wants “all” to come to repentance and “all men” to be saved. He has no pleasure in the death of the wicked (Ezek. 33:11). “God is not willing that any should perish” (2 Pet. 3:9).

But, some will perish — not because Jesus did not die for them. He died for each individual person to show his intense love. If an individual is lost, it is because he has rejected God’s intense love. God does not desire it that way. But, he respects the right of a person to make his own decision.

Pardon for Sins Can Be Rejected

It is possible for pardon and salvation to be offered and rejected. In 1829 two men, Wilson and Porter, were apprehended in the state of Pennsylvania for robbing the United States mail. They were indicted, convicted, and sentenced to death by hanging. Three weeks before the scheduled execution, President Andrew Jackson pardoned one of the men, George Wilson. This was followed by a strange decision. George Wilson refused the pardon! He was hung because he rejected the pardon.

Today, God has provided eternal salvation and pardon for all men. He has accomplished this by sending his one-of-a-kind Son to die for the sins of each and every individual person. However, this salvation can be refused.

If one chooses not to appropriate the blood of Christ over his sins initially and continually, he is refusing and rejecting the salvation which has been provided for him by God Almighty. While we can recognize the foolishness of such a decision, we must be aware of the fact that the majority of mankind will refuse their pardon (Matt. 7:13-14; Luke 13:23-24). How sad!

Why Did God Create Man?

A lady asked me, “Why did God create man if he knew so many would be lost?”

This is a thought-provoking question. I answer this with two thoughts:

(1)    Whatever God does is right and just. We may not understand what he does but that is because we are human and finite while he is divine and infinite (Isa. 55:8-9). Deuteronomy 32:4 states, “For all his ways are justice: A God of faithfulness and without iniquity, just and right is he.” God himself asked Job, “Wilt thou even annul my judgment? Wilt thou condemn me, that thou mayest be justified?” Job attacked and condemned the present righteousness of God. Job sinned by doing this. Job later repented Job 40:35; 42:1-6).

(2)    I think the answer to this tough question is that God respects our free moral agency. If a man is lost, it will be his fault — not God’s! God has done everything possible for the salvation of each person. God will not overtake one’s will and force him to obey. Life is what we make it! We can avail ourselves of God’s love or we can spurn it and reject it. The choice is ours (Deut. 30:11-15; Joshua 24:15; Acts 2:37, 40).

Seaton, a Calvinist, said, “If it was God’s intention to save the entire world, then the atonement of Christ has been a great failure, for vast numbers of mankind have not been saved.”

Seaton misses it. Christ’s death was not a failure. The failure is man’s free moral will. Man by his own free will chooses not to obey. Christ is “the author of eternal salvation unto all them that obey him” (Heb. 5:9; cf. John 3:36; Rom. 6:17-18; 2 Thess. 1:8; 1 Pet. 4:17).

On the Day of Judgment if a person is cast into the Lake of Fire for all eternity, it will be his own failure – not God’s! The failure lies with man not with God.

Calvinists say they focus on God’s sovereignty while we focus on man’s free will. I say it is not an either/or situation; it is a both/and situation. Both of the these concepts are respected in the scriptures. We must accept both.

Conclusion

To deny the Bible teaching that Christ died for all is to make God a respecter of persons – unjust and unmerciful. The doctrine of limited atonement is false. All men are potentially saved. If a person refuses pardon, death is not the fault of the one who offered mercy, but of the one who refused to accept it.

(Editor’s Note: The word atonement means to cover or conceal. It is an Old Testament word and is not found in the New Testament. The sins of people before the cross could be atoned, but after the cross the sins of the obedient believer were forgiven. There is a dramatic difference. Under Moses there was a remembrance made of atoned sins year by year [Heb. 10:3 — the blood of bulls and goats could not take away sins]. The blood of animals could cause God to overlook sins while remembering them year by year, but could not remove the sins. This was atonement. The blood of the Lamb of God is able not to merely cover or bypass sins, but to remove every transgression and disobedience. To receive the forgiveness available in the blood of the cross, one must obey [Heb. 5:7-8].)

The Blood Of Christ

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Neal Pollard

The topic above should cause one’s mind to focus on some precise areas. Naturally, the blood of Christ implies thoughts of the “incarnation” of Christ (that Christ took on the form of man, while all God, and, thus, had blood coursing through His veins; Philippians 2:8). The blood of Christ further educes from one’s thoughts the atonement Christ made for all mankind through the shedding of His blood at the cross (cf. Hebrews 9:12-14). The blood of Christ also elicits reflection upon the suffering and death of the sinless man from Nazareth (1 Peter 2:24). And on one might reflect.

The phrase, the blood of Christ, appears verbatim in the New Testament in four verses. With each reference one finds important lessons about the function and significance of His blood. Christ’s blood is central in the Father’s plan of salvation and life within His favor. What does the blood of Christ bring to needy man?

The Blood Of Christ Brings Redemption (1 Peter 1:19)

In 1 Peter 1, one sees the inspired apostle speaking to persecuted (1), predestined (2), purified (2), and pliant (2) people of God. What would cause a Christian to suffer wrong for doing right? What would cause a Christian to search out from the scriptures the terms of election, accept the terms of pardon, and follow the terms of Christian living? Simply, an understanding of redemption.

Perhaps the verse most loved and quoted is John 3:16. Yet, so beknown and familiar, this verse is sorely misunderstood and underapplied. Jesus, the speaker of the words recorded in this verse, foretells the act of redemption. With His divine foreknowledge, Christ understood that the gift of the Father’s only begotten Son (Himself) meant the shedding of His blood at Calvary. The purpose of that shed blood, He knew, was to redeem the lost race of man from the power and hopelessness of sin. Paul says, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4,5). By inspiration, Paul reinforces this with Titus (Titus 2:14).

The Blood OF Christ Brings Removal (Hebrews 9:14)

The King James Version uses, in this verse, the word “purge” in translating the effect of the blood of Christ upon the conscience of one to whom that blood is applied. Purge means “to purify, especially of sin, guilt, or defilement” (The American Heritage Concise Dictionary, 1994). Thayer shows the original word translated “purge” in this verse means “free from the guilt of sin” (The New Thayer’s Greek-English Lexicon, 312). Clearly, the Spirit-guided writer of Hebrews speaks of the effect of the applied blood of the Savior. The audience of Hebrews, of which modern man is a part, needs some agent to remove the guilt of sin (dead works) from their lives. The blood of Christ is that agent. For the agent to be effective (to do the job it was intended to do), one must come in contact with it. Where does one come in contact with the blood?

Jesus shed His blood when He died (John 19:34). Paul writes “that so many of us as were baptized into Jesus Christ were baptized into his death” (Romans 6:3). One cannot literally go over to Jerusalem to a hill called Mt. Calvary and find the man Jesus bleeding to death on a cross. Furthermore, because one cannot do this, one cannot in some literal way reach up to Him and take some of His shed blood and apply it to himself. Thus, there is no literal, physical way for today’s man or woman to contact the actual, shed blood of our Lord.

Yet, Revelation 1:5 reveals that Christ, on His cross, washed us from our sins in His shed blood. God would not allow His Son to shed His life-blood and then provide no means for mankind to contact that blood in some way. And, there is a way and only one way. In identifical terminology, Acts 22:16 says that baptism washes away sins. In summation, Christ shed His blood in His death. We are buried with Christ in baptism. Christ washed our sins with His blood. We wash away our sins in the act of baptism. The blood of Christ and baptism, inseparably joined, remove the sins of those who recognize and submit to the authority of Christ in being baptized for the remission of sins (Acts 2:38; 1 Peter 3:21).

The Blood Of Christ Brings Return (Ephesians 2:13)

At the creation of man, there was no need for means whereby man could return to a right relationship with Jehovah. The idea in Ephesians 2 that, specifically here, the Gentiles were “far off” implies the need to return. How could they come back to God? Paul stresses the fact that Christ’s blood was the only means whereby reconciliation could be made. Thus, Paul penned the glorious fact that Christ ” made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:20). As if an inseparable gulf was crossed by Adam and Eve through their sinning at Eden, that gap of sin separated man from God (cf. Isaiah 59:1,2; Note: This is not to suggest that all inherit Adam’s sin– the false idea of Hereditary Depravity — but rather that through Adam sin entered the world, Romans 5:17, and, consequently, all have sinned, Romans 3:23). Not with acts of goodness or meritorious works could man ever earn his salvation (Titus 3:5). Yet, there are conditions that God expects man to meet in order to have past sins forgiven and the restoration of a right relationship with the Father (Titus 2:12; Hebrews 5:9; Ephesians 2:8). By shedding His blood, Christ paved a road of return (i.e., the “narrow road” of Matthew 7:13,14) to take us back to God. There was no access before and without Him and after sin was in the world (cf. 1 Timothy 2:5; John 14:6). How did Christ effect this return with His blood?

He took the first, old covenant God made with Moses and Israel out of the way by dying on the cross (Ephesians 2:12,14-15). He placed all believers in the faith into one body [the church](Ephesians 2:14,15,16; 4:4). He provided the message of reconciliation in commissioning the preached word to all men (Ephesians 2:17; Acts 1:8). He opened the avenue of prayer by His death on the cross, encouraging petitioning the Father to enhance our relationship with Him (Ephesians 2:18). He sets aside a place in the Kingdom [the church] for all the faithful obedient into which all spiritual blessings flow (Ephesians 2:19-22; 1:3; Matthew 16:18-19). To all who obey the commandments of God relative to entrance into His church, reconciliation and return to God are provided.

The Blood Of Christ Brings Remembrance (1 Corinthians 10:16)

As Eden shows the importance God stressed in mankind before the cross to anticipate that great event, this verse shows the importance God stresses in mankind after the cross remembering it. Those washed in the blood of Christ, contacted in baptism, are added to the church (Acts 2:41-47). Therein, those added [Christians] are governed by the Word of God in worship and conduct. A vital part of New Testament worship is the weekly participation in the Lord’s Supper (Acts 20:7). Why has God authorized that Christians do so, and with such frequency?

The answer is “communion.” In connection with the Lord’s Supper, this word is translated “communion” only once in the New Testament. Yet, the original word from which it is translated is koininia, among the most recognized of all Greek words even among those who have little knowledge of that language. Most often, koininia is translated “fellowship.” “Fellowship” is also employed by the inspired New Testament writers to make reference to the “Memorial Feast.” The apostles and early Christians continued steadfastly in the fellowship of the Lord’s Supper (Acts 2:42). The fellowship of the Lord’s Supper was not to be defiled by the presence of idolatry at Corinth (1 Corinthians 10:20), but rather the communion was to be exclusively with the Lord.

In 1 Corinthians 10:16, Paul stresses that there is communion. That fellowship is with the blood of Christ, which suggests a multitude of things. First, the blood of Christ places one into the one body (the church– Colossians 1:18)(Acts 20:28). Therefore, the fellowship of the Lord’s Supper involves corporate (collective) activity. Together, children of God are drawn closer to one another remembering the Savior whose blood purchased them from sin. This communion, then, is a means of expressing encouragement and thanksgiving together as the redeemed. The Lord’s Supper cannot, then, have significance to those not members of the body as there is no celebration and fellowship with Christians. Also, the Lord’s Supper provides a communion between the individual Christian and his Lord. Thus, Paul instructs each to “examine himself” (1 Corinthians 11:28). None other can obey the command of self-examination and remembrance for another in the Lord’s Supper or in any spiritual matter. Yet, the Lord’s Supper is special because of both the sharing with others and the individual responsibility. As an institution, the Lord’s Supper is, in both regards, a crucial means whereby Christians remember the sacrifice, suffering, and death of Christ in shedding His blood on the tree.

The blood of Christ purchased man’s pardon (1 Peter 1:19). The blood of Christ purges man’s conscience (Hebrews 9:14). The blood of Christ propels man closer to God (Ephesians 2:13). The blood of Christ provides recollection of atonement (1 Corinthians 10:16). His blood was important in prophesy (Isaiah 53:3-5). His blood was important in physicality (John 19:34). His blood is important in perusal (Matthew 26:28; 1 Corinthians 11:28).

 

SALVATION IS BY GRACE BUT NOT BY GRACE ONLY

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by Thomas B. Warren

Vol. 106, No 05

There is an enormous difference between affirming (1) that salvation is by grace and (2) that salvation is by grace only. The difference is of great importance.

Recently, I saw an article written by a brother in Christ which alleges that it “is a scandalous and outrageous lie to teach that salvation arises from human activity. We do not contribute one whit to our salvation.” (Rubel Shelly, “Love Lines,” October 31, 1990; Woodmont Hills Bulletin, Nashville. p. 3.)

It is quite serious to charge brethren with lying.

These statements remind me of the booklet (Sam Morris, Do A Christian’s Sins Damn His Soul? [Sic] [No publisher or date indicated], pp. 1-2, written by a Baptist preacher) which affirms that all of the deeds which one may do in obedience to the Gospel of Christ “will not make his soul one whit safer.” In so saying, he taught that loving obedience to Jesus Christ has nothing whatever to do with his becoming a Christian or, finally, with his going to Heaven when Jesus comes again to judge the world.

In regard to the sins which one may commit, the same booklet teaches that “all the sins he may commit from idolatry to murder will not make his soul in any more danger. The justification of the human soul is through the atonement of Christ and not through the efforts of man. The way a man lives has nothing whatever to do with the salvation of his soul” (emphasis mine. TBW).

Let us compare these two statements.

The Baptist said: “The way a man lives has nothing whatever to do with the salvation of his soul.”

Our brother said: “We do not contribute one whit to our salvation” and that it is an “outrageous lie to teach that salvation arises from human activity.”

How do the statements compare? Is there a significant difference between them? I aver that there is not.

They both teach salvation by grace only.

Our brother taught that it is an outrageous lie to teach that salvation “arises from human activity.”

The Baptist also taught that the way a man lives (this would include all of his thoughts and deeds) has nothing whatever to do with his salvation. So, this is a clear affirmation that after the moment when one believes in Christ. there is nothing he can do which would result in his eternal damnation. I even heard one Baptist preacher say. “Since I trusted Jesus as my personal Savior, I could not go to Hell even if I wanted to!” Also, during debates, I have heard Baptist preachers argue that John 6:28-29 teaches, not that man must do the believing, but that God does the believing for him.

Our brother eliminates all human activity from salvation. If he were right, then every human being will be saved, because God’s grace is offered to all men (Titus 2:11)! So, if this false doctrine really were true, then there would be no need for the preaching of the Gospel (all men would be saved without it, without ever hearing it, without ever believing it, without ever obeying it) either to become a Christian or in the living of the Christian life. May it be remembered, that the brother whom we are reviewing also taught that “good works are the fruit of salvation.” Given this doctrine, the things we do in becoming a Christian are not “good works.” This he teaches in spite of such passages as James 2:24-26.

In contradiction to our brother’s positions, the New Testament conditions both becoming a Christian and living a life which will result in eternal salvation on certain specified things. The Holy Spirit, in inspiring the writing of the New Testament, put the little word “if” before quite a number of conditions. Following are just a few of such passages: (1) Galatians 6:7-9: “… in due season we shall reap IF we faint not” (Gal. 6:7-9); (2) Hebrews 10:26: “For IF we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins” [emphases mine in the two preceding points]; (3) Galatians 1:6-9 clearly teaches that if any one preaches a gospel which is different from that of Christ, he will be under the curse of God.

There are many other passages which use “if” in this fashion. May all people be warned that there are works (acts of obedience which are required by Christ in the Gospel) which one must do in order to become a Christian. Also, there are works which one must do in order to go to Heaven when this life is over.

I want to lovingly affirm without reservation that no one can be saved without the grace of God—no one can earn his salvation. Every person who is saved is saved by grace! But—note this please—no one is saved by grace only! People are saved by the grace of God when by faith they obey the relevant instructions of Christ, who taught that only those who do the will of the Father will enter the kingdom of heaven (Matt. 7:21). Our brother contradicts Jesus, His Apostles, and His prophets.

It should be clear that while the works of man cannot earn the forgiving of even one sin, it is nevertheless the case that salvation by the grace of God is contingent on man’s faith in, and obedience to, the Lord Jesus Christ (Heb. 5:8-9).

James 2:24-26 and Revelation 2:10, among many other passages, ought to settle it for all of us: (1) those who live and die in faithfulness to the Gospel of Christ will be saved eternally and (2) those who live and die in unfaithfulness to the Gospel of Christ will be lost eternally (cf., James 2:24-26; Matt. 25:46).

One is saved by grace but faith also has a part (Eph. 2:8-9). But Christ says, through His word, that men are saved by works and not by faith only (James 2:24-26).

The seed of God (His word) must be both believed and obeyed (Luke 8:4-15). Each person is free either to stay in the “mudhole” of sin or, by faith and obedience, to get out of the “mudhole” of sin (2 Peter 2:20-22).

Again, I kindly suggest, that ought to settle the matter for all of us.

How Are Men Saved?

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By Louis Rushmore

Out of boundless love, God the Father sent his son Jesus Christ into the world to die for our sins. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21).

The sacrifice of Jesus Christ for us was part of God’s grace and mercy by which we are saved. The sacrifice of Christ and grace permits a just God to grant forgiveness of sins; Christ’s sacrifice and mercy permits a just God to withhold punishment for sins. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

Through grace God gives men what they do not deserve (salvation), and through mercy God does not give men what they do deserve (punishment). However, the grace and mercy of God which results in salvation is conditional upon man’s obedience to the Gospel.

With no less love for our souls, Jesus Christ willingly died for us. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). Through his shed blood Christ saves us. “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Revelation 1:5). “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7).

Also, as mediator between God the Father and ourselves Jesus saves us. “Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:4-5). However, Christ as mediator and his blood save men conditionally.

The Holy Spirit’s role in conversion relates primarily to the provision of inspired revelation (the Word of God). Second Peter 1:20-21 summarizes the way in which Scripture was communicated from God to man. “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:20-21).

The Holy Spirit, along with God and Jesus Christ, participates with men in their conversion. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Corinthians 12:13). That joint participation of the Godhead with us in the forgiveness of sins is non-miraculous and through the Word of God.

All that the Father, the Son and the Holy Spirit have done to arrange for the forgiveness of sins is conditional upon man’s obedience to God’s plan of salvation recorded in the Gospel (the New Testament portion of the Bible). First, one must examine what the Bible teaches about salvation in order for faith to develop. “So then faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Without faith salvation is impossible. “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6); “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins” (John 8:24).

However, faith only is useless. “But wilt thou know, O vain man, that faith without works is dead?” (James 2:20). “Ye see then how that by works a man is justified, and not by faith only” (James 2:24). Though men cannot earn salvation, God refuses to grant forgiveness of sins to men who refuse to obey him.

Faith is followed by repentance. All men are required to repent or perish. “And the times of this ignorance God winked at; but now commandeth all men every where to repent” (Acts 17:30). “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:3).

Profession before others of one’s faith in Jesus Christ naturally occurs next. “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Romans 10:10). One New Testament character worded his profession: “. . . I believe that Jesus Christ is the Son of God” (Acts 8:38).

Baptism (immersion) is the point at which sins are forgiven. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Peter 3:21). “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Baptism, though, does not save without the Godhead’s role in salvation as well as man’s part in his own salvation (i.e., hearing, believing, repenting, professing).

God the Father, Jesus Christ and the Holy Spirit have done their parts toward saving men. However, man also has a role in his own salvation according to Philippians 2:12. “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).

Man’s role is summarized in the Bible as obedience. Speaking of Jesus, “Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him” (Hebrews 5:8-9). Obedience is the conditional basis of the Father, Jesus Christ and the Holy Spirit’s roles in our salvation.

Men who do not obey the Gospel will be lost. “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thessalonians 1:7-9).

Dear Reader, are you saved? Have you obeyed the Gospel yet? The Father Son, and Holy Spirit have done their parts toward your salvation. It only remains for you to fulfill your role in your own salvation.

Musical Instruments in the Temple

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By Owen D. Olbricht

Vol. 122, No. 4

An argument often made for the use of musical instruments in worship is that by worshipping in the temple early Christians showed they had no problem with their being used in worship. A proof text states, “So continuing daily with one accord the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart” (Acts 2:46; NKJV).

Some things that are assumed are not stated in the above passage—that Christians were:
• Assembling in the area of the temple where Jews were worshiping.
• Worshiping where musical instruments were being used.
• Giving approval of musical instruments by assembling in the temple.
• Meeting during the time of day when the Levites were singing with musical instrumentals.

These assumptions have at least four major flaws.

Apostles’ Teaching

First – Instead of engaging in Jewish practices, early Christians continued to observe what Jesus commanded as taught by the apostles (Matt. 28:20; Acts 2:42). The apostles could not have taught Christians in an assembly that included Jewish leaders, for they threatened and flogged the apostles for preaching Jesus in the temple (Acts 4:1-3, 17-18, 21; 5:28, 33, 40).

Neither example nor command to use musical instruments is found in the writings of the apostles. If such are not found, then early Christians were neither using nor approving them, consequently, musical instruments cannot be used based on apostolic authority.

Where They Met

Second – Christians met in Solomon’s porch, not in the section of the temple where the Levites sang with musical instruments. Herod’s temple complex was not like a large, modern church auditorium where all the worshipers gathered in one place. Josephus described the external dimensions of the temple as follows:

According to Josephus (Ant xv.11.3 [400], each side was about 180 m. (600 ft) long (500 cubits, according to the Mish. Middoth ii.1, though here we may suspect the influence of Ezk. 41:20). (The International Standard Bible Encyclopedia, Vol. Four, Q-Z, fully revised, 1988, p 771).

The temple complex, which was 600 feet by 600 feet, was larger than four football fields. Its outer walls enclosed four inner sections of the temple: the sanctuary that was in the upper court, which was adjacent to the woman’s court. These were inside the outer most court, the large Gentile’s court.

In the upper court was the temple sanctuary (30 by 90 feet), which included the holy place (30 by 60 feet) that only the priests and Levites could enter, and the most holy place (30 by 30 feet) that only the high priest could enter once a year. The more than 3,000 Christians (Acts 2:41) could neither have assembled in the sanctuary of the temple where the priests alone could go nor could they have crowded into it.

Between the upper court and the woman’s court were the fifteen steps where the Levites sang with musical instruments during the morning and evening sacrifices.

Fifteen steps led up to the Upper Court, which was bounded by a wall, and where was the celebrated Nicanor Gate, covered with Corinthian brass. Here the Levites, who conducted the musical part of the service, were placed (Alfred Edersheim, The Life and Times of Jesus the Messiah, p. 245.).

This is confirmed by the Jewish Mishna:

And Levites without numbers with harps, lyres, cymbals, and trumpets and other musical instruments were there upon the fifteen steps leading down from the court of the Israelites to the court of the women, corresponding to the fifteen songs of ascents in the Psalms [120- 134]. It was upon these [and not at the side of the altar where they performed at the time of the offering of sacrifices] that the Levites stood with their instruments of music and sang their songs (Everett Ferguson, A Cappela Music in Public Worship of the Church, Abilene Texas, Biblical Research Press, 1972, p. 31; quoted from a translation of The Mishna by Herbert Dandy, London: Oxford University Press, 1933).

The walled woman’s court and the upper court were inside the large Gentiles’ court from which Jesus drove the Jews who were buying and selling animals (Matt. 21:12; Mark 11:15; Luke 19:45; John 2:14). Solomon’s porch, approximately 600 feet long, where Christians met (Act 5:12) was open to the Gentile court on one side and enclosed by the outer wall on the other side.

By meeting in Solomon’s porch, Christians could assemble without seeing or hearing the Jewish services. Walls and more than 300 feet, a football field length, separated the assembled Christians from the animal sacrifices and the fifteen steps where the Levites were singing and playing instruments. When they entered the temple, they could pass through the outer gates and walk across the Gentile court to Solomon’s porch without coming near to the place where Jewish religious ceremonies were being conducted.

The Levites sang with instruments during the morning and evening sacrifices (Exod. 29:38-42; Num. 28:3, 4; 1 Chron. 16:40-42). It is not a foregone conclusion that Christians met during these times, for they had at least eight hours between the morning and evening sacrifices when they could meet.

Christians met in the temple because they needed a large meeting place, like Solomon’s porch, and not because they desired to worship where the Jews were worshiping. The burden of proof is on those who claim that by meeting in the temple Christians showed that they were not against musical instruments being used in worship.

Third – If Christians saw nothing wrong with worshiping in the temple where the Levites were singing with instruments, the same would have been true concerning their assembling where animal sacrifices were being used in worship, for the musical renditions were associated with the animal sacrifices. Their attitude toward the one would have been the same as their attitude toward the other.

When David brought the Ark of the Covenant into the tabernacle, he worshiped with singing, instrumental music, dancing, and animal sacrifices (1 Chron. 15:17-29). Solomon did the same, except for dancing, when he brought the ark into the temple (2 Chron. 5:11-14). After this he prayed. “Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple” (2 Chron. 7:1).

The ceremony continued with Solomon and all the people worshiping in the temple by sacrificing hundreds of oxen and sheep to the Lord while the Levites played musical instruments (2 Chron. 7:5-7). If God showed his approval of musical instruments in worship, thus acceptable for Christian worship, by filling the temple with a cloud (2 Chron. 5:13, 14), as some have argued, then God’s lighting the sacrifice and his glory filling the temple when animals were sacrificed (2 Chron. 7:1) showed his approval of them in worship, hence meaning they are all right for Christian worship. If not, why not?

Some would object to this line of argument by contending that the New Testament teaches that Jesus’ sacrifice replaced animal sacrifices but nowhere states that musical instruments are no longer to be used. Sin sacrifices were replaced by the death of Jesus (Heb. 5:1-3; 7:27; 9:9-14; 24-28; 10:1-18), but what passage in the New Testament specifically states that worship sacrifices were abolished?

Worship offerings such as thank, freewill, first fruit, and peace offerings were as prevalent as sin sacrifices. Neither Jesus, the book of Acts, nor any other New Testament documents specifically state that worship sacrifices were abolished. If a specific statement must be made before an Old Testament practice is not to be used, then worship sacrifices are still acceptable to God. However, the statement that the “first” was replaced by the “second” (Heb. 10:9) is proof that not only worship with animal sacrifices was abolished, but that the complete Old Testament sacrificial and worship systems were set aside. The only way to bring any practice of the Old Testament into Christian worship is to find that practice taught in the New Testament.

Singers Were Male Levites

Fourth – Male members (not women) of the tribe of Levi (2 Chron. 5:12; 35:14, 15; Neh. 11:22) were the only ones who sang with musical instruments during the animal sacrifices (1 Chron. 15:16-26; 2 Chron. 5:6-14; 29:27-35; 35:13-16). If temple worship can be used as a pattern, then singing and playing of instrument should be done only by male Levites.

Other Considerations

Some argue that Christians should feel free to practice what they read in the book of Psalms about worshiping with musical instruments. If this is true, then Christians should follow the statements in Psalms concerning the use of animal sacrifices in worship (Pss. 20:1-3; 50:7, 8; 51:18, 19; 66:13-15; 96:8, 9; see also Jer. 17:26; 33:15-18). David wrote that he would “offer in His tent [tabernacle] sacrifices with shouts of joy” (Ps. 27:6; NASB). Christians also should praise God with a “two-edged sword in their hands, to execute vengeance on the nations, and punishment on the peoples; to bind their kings with chains and their nobles with fetters of iron, to execute on them the written judgment” (Ps. 149:6b-9a; NKJV). If musical instrument should be accepted in worship based on Psalms, so also should animal sacrifices and swords for vengeance.

Altars for Sacrifice

Altars for worship sacrifices were used before the Law (Gen. 8:20), during the Law age (Exod. 20:24; 24:4-6; 27:1-6), and were seen in heavenly visions by John while he was on the Island of Patmos (Rev. 6:9; 8:3, 5; 9:13; 11:1; 14:18; 16:7). If Christians can use musical instruments because they were used in worship before the Law commanded in the Old Testament and pictured in the book of Revelation, then they can use sacrifice altars in worship. If anyone should respond that the altar in the book of Revelation is symbolical, then musical instruments should also be considered symbolical.

Synagogues

All historical evidence indicates that Christians worshipped without musical instruments for many centuries after the beginning of the church. Everett Ferguson wrote, “Recent studies put the introduction of instrumental music even later than the dates found in reference books. It was perhaps as late as the tenth century when the organ was played as part of the service” (Ferguson, ibid., 81).

Some explain that the reason for non-use of musical instruments in worship by Christians was that they were influenced by Jewish synagogues where instruments were not used. They gathered in homes (Rom. 16:3-6; 1 Cor. 16:19; Col. 4:15; Philemon 2) instead of Jewish synagogues. Even though they came out of Judaism, they were guided by the apostles instead of Jewish practices and traditions. The question then is:

Were early Christians influenced by temple worship to look favorably on musical instrument or the synagogue to turn against them? The answer is neither. Apostolic teaching, not Jewish customs, was what governed Christian worship.

Conclusion

No conclusive argument can be made that Christians associated with, accepted, or used instrumental music based on their assembling in the temple. Even though Christians gathered there for a short period of time before persecution scattered them (Acts 8:1), they met in Solomon’s porch, a meeting place far removed and isolated from the singing and playing of musical instruments and animal sacrifices. Instead of following Jewish practices, Christians continued in the apostles teaching (Acts 2:42:). Christians should do the same today.

Has Man Outgrown the Gospel?

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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?