The Influences of Sin

Posted on March 2, 2014 by admin

CLAUDE B. HOLCOMB
March 10, 1970

Since we are living in a time when the reality of sin is being denied, it might be well for Christians to give more thought to its impact on past generations, and be reminded that the prevailing attitude toward sin today is the result of the influences of sin itself. Total disregard for God’s revelation to man has led many to say that nothing is wrong except as a person’s own thinking makes it wrong. They tell us there Is no such thing as absolute truth, and no definite standard of morals. The idea Is that every man is his own god, and what is right or wrong is determined in his own mind. This is anarchy in Its boldest posture.

Peter was constrained to write “to put you in remembrance of these things, though ye know them.” Since sin is so subtle Christians should ever be reminded of its deceitfulness. We need to contemplate the lessons of the past lest we let them slip away from us. The impact of sin in man’s history is seen in the Bible accounts of Adam’s posterity, and “these things happened unto them by way of example; and they were written for our admonition.”

Cain called God’s way in question, and his presumption led him finally to murder his brother. As the sons and daughters of Adam multiplied on earth, man became so engrossed In the re-enactment of Eden’s tragedy that “every imagination of the thoughts of his heart was only evil continually, and it repented Jehovah that he had made man on the earth, and it grieved him at his heart.” Repentance on the part of God doesn’t mean that there was any vacillation or variation in his nature. It is merely an expression of pain felt in the great heart of the Creator because of the sin of his creature, and emphasizes the infinite love that God has for man. But justice must be upheld, so man paid the penalty for his perversity, and was destroyed from the earth, excepting the small remnant of Noah’s family. God’s wrath revealed in the flood was legal wrath rather than emotional. Had it been emotional, it would have been executed without mercy, and that would have been the end of human history. God’s mercy is demonstrated in the fact that he gave the antediluvians ample opportunity to escape the consequences of their sin through the preaching of Noah, but they would not repent.

The preservation of the race after the flood was made possible through the small remnant of righteous souls found in Noah’s family. But the posterity of Noah was also subject to sin, and in his sons are found again the human proclivities to doubt and question the ways of the Lord. Ham, not completely purged from the vices of the old world, forgets the honor due to a father, and in sinning against his father he sins against God and brings a curse upon himself. He was the progenitor of those who later became the adversaries of God’s people, and the sinful influences of Ham are seen in the deeds of his posterity.

It was the influence of sin that led those men to undertake the building of a tower whose top would reach unto heaven. The real motive behind this act was a desire for renown – the pride of life. Their object was to stay together, and thus they would fail to carry out God’s purpose to replenish the earth according to his commandment to “bring forth abundantly in the earth and multiply therein” (Gen. 9:7). Their fear of dispersion could well have been that the in ward bond of unity and fellowship had already been broken by sin, and they were thus seeking to maintain a false sort of unity by this outward means. How presumptuous they were! God sent a confusion of tongues and scattered them abroad upon the face of the earth.

As men are multiplied, sin abounds. The great cities of Sodom and Gomorrah became so violently wicked that the Lord could no longer bear with them, and because not ten righteous souls could be found In Sodom they were destroyed. This does not mean ten souls who were sinlessly perfect, but ten who through fear of God kept themselves from the prevailing wickedness of the city. So God rained upon Sodom and Gomorrah brimstone and fire from heaven, executing his legal wrath against transgression of his law. This catastrophe is a permanent memorial of the punitive righteousness of God, and serves lo keep the fate of the ungodly before the minds of all subsequent gene rations.

The fate of Lot’s wife also becomes a warning to all ages against the evil of disobeying God, and the danger of “looking back” after having charted a course that leads away from death and destruction. Jesus exhorted the people of his day to “remember Lot’s wife” (Luke 17:32). Peter makes reference to Sodom and Gomorrah and says that God “made them an example unto those that should live ungodly” (2 Peter 2:6).

Time would fail to tell or the multitude or individuals whose sins are recorded in divine history, and of the tremendous effects their conduct had on the lives and destinies of men. We could speak of Esau, who despised his birthright and sold it for a morsel of food; of Nadab and Abihu, who presumptuously offered strange fire in the place of that commanded; of the son of Shelomith who blasphemed the God of heaven; of Korah, Dathan and Abiram, who rebelled against the authority God had vested in Moses and Aaron; and of all the cases in subsequent History which so graphically inscribe upon our minds the stupendous impact of sin upon the human family.

The whole story of sin may be summed up in the failure of man to get rid of the lusts within himself. We cannot quite get away from selfishness. To gratify selfish desires we yield to covetousness and sacrifice our souls upon idol altars! Idolatry in our day consists largely in the form of worshipping self. We need to learn the lessons that all these examples in Israel’s history teach us. We need to learn that sin on our part begins with the lusts in our own hearts. It is true that the devil is the originator of sin, and ushered sin into the world through the first couple on earth, but we are not compelled to serve Satan, and we do so only because we are drawn away by our “own lusts, and enticed” (James 1:14). That is why Peter said, “Abstain from fleshly lusts, which war against the soul” (1 Peter 2:11). That is why God gave us all these examples to warn us against the subtlety of sin.

No intelligent person can contemplate the influences of sin upon the human race from the beginning until now, and then with any degree or honesty deny the reality of sin. The idea that sin is only the figment of an imaginative mind, or that any impurity can be washed clean by one’s own thinking, is just another one of the crafty contrivances of Satan to lead souls captive.

Let us therefore exhort one another daily, “lest any of you be hardened by the deceitfulness of sin” (Heb. 3 :13).

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Original Sin

Posted on November 21, 2012 by admin

By T. Pierce Brown

Vol. 109, No. 07

The dictionary defines original sin as “the sin by which the human race, rebellious against God because of Adam’s disobedience, was deprived of grace, and made subject to ignorance, evil, death, and all other miseries.” The doctrine of “original sin” has probably given rise to more additional false doctrines than any other single teaching. In its simplest terms it means that as a result of the fall of Adam every person is born depraved, and this perverted state is the cause of all his evil acts.

Ambrose of Milan (c. 340-397) taught that through the sin of Adam all men come into the world tainted by sin. When he baptized Augustine in 385, it was easy for Augustine to use that doctrine to excuse his life of debauchery. Although Augustine gave the framework of the doctrine, which Roman Catholics came to accept, Calvin made it more popular and acceptable to Protestants in his Institutes of the Christian Religion.

The “tulip theory” is a summary of Calvin’s theology. The T stands for total hereditary depravity. The U is for universal condemnation. Since some will be saved, Calvin followed Augustine’s assumption that God elected all men and angels to salvation or condemnation and the number is so certain that it can neither be increased nor diminished. The L is for limited salvation. The natural consequence is that of irresistible grace, which takes care of the I. if a sovereign God saved a depraved person, he would not be able to resist God’s gracious effort to save him. God then makes it impossible for that person to be lost, so the P is for the perseverance of the saints.

The teaching is false at every point. In The Banner Of Truth, June 1993, Fred Blakely said:

Man was not merely damaged by the fall of Eden; he was completely ruined. Adam’s nature was defiled, and so separated from God – made spiritually dead – and this state has been transmitted by the natural birth to all his posterity.

My questions to Blakely are: If a person is born completely ruined and spiritually dead, does God need to operate on him in a special way to get him into a position where he will receive the gospel? What causes a child to sin that is any different from that which caused Adam to sin?

Every false doctrine has enough truth about it to make it appealing but usually leads to many other doctrinal errors. For example, it is true that man has no power to move himself from a sinful state to a saved state by his own power. “It is not in man that walketh to direct his own steps” (Jer. 10:23). Consequently, salvation is by grace.

Calvinistic theologians pervert those truths and assume that since “no man can come unto Me except the Father which hath sent Me draw him,” the Father must draw by “irresistible grace” because man is by nature incapable of coming to God, which makes God the sole actor in the salvation process.

Jesus said, “Every one that hath heard, and hath learned of the Father, cometh unto Me” (John 6:45). It is true that man has no power to save himself, but since “the gospel is the power of God unto salvation” (Rom. 1:16), Peter could properly say, “Save yourselves from this crooked generation” (Acts 2:40). They had power to accept or reject God’s offer of mercy and salvation.

The theory of inborn depravity is false from start to finish. It is assumed that Adam’s sin so corrupted his nature he could not choose to do right. Then it is assumed that the nature of his corrupted spirit was transmitted to his descendants. The Bible does not teach either of these views.

Adam had the same freedom of choice after his sin to obey or disobey that he did before. God made him with the ability to obey or disobey. He decided to disobey. If one takes the position that a person who sins today does so because of his “fallen nature,” he should be able to answer the question: If my fallen nature causes me to sin, what caused Adam to sin?

The Bible presents humans as having freedom to choose, and being blessed or cursed as a result of those decisions.

It is speculated that since man was made in the image of God, when he sinned, he broke that image. All his descendants are born after the image of an earthly father, who is totally depraved. It is assumed that when Genesis 5:3 says that Adam became the father of a son “in his own likeness, and after his image,” it means that Seth and all his descendants were no longer in the image of God.

Contrary to that, 1 Corinthians 11:7 says, “For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God.” James 3:9 expresses the same idea when it says, “Men … are made after the similarity of God.” There is not one verse in the Bible that teaches that mankind ceased to be born in God’s image because Adam sinned. God is “the Father of our spirits” (Heb. 12:9). Man does not inherit his spiritual qualities from his physical father.

No one, from Augustine down, can answer these simple questions:

If it is possible for a sinful person to transmit a depraved nature to his offspring, why is it not possible for a redeemed and pure person to transmit his holy nature to his offspring?
We may become “partakers of the Divine nature” (2 Pet. 1:4). Why is that not transmitted?
What is there in man’s present nature that causes him to sin that was not in Adam’s nature that caused him to sin?

Some answer, “We have a greater tendency to sin than Adam did.” We then ask, “Where do you get that information?” Apparently the first time they were tempted, Eve and Adam succumbed. Whatever tendency they had, it was before the fall. Adam’s tendency before the fall appears to be as great as ours after the fall.

Here are some Bible truths showing the falsity of the doctrine of original sin: Ezekiel 18:20 says: “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.” Children are not born hereditarily, totally depraved.

Jesus said in Matthew 18:3, “Except ye become converted and become as little children, ye shall not enter into the kingdom of heaven.” Can any sensible person imagine him saying, “Except ye become converted and become unable to do a good thing or think a good thought (totally depraved), you cannot enter the kingdom of heaven?”

In Mark 10:14 he says, “Of such are the kingdom of heaven.” Does the kingdom of heaven consist of corrupt and totally depraved sinners?

Genesis 3:5-7 says:

God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked.

Instead of their sin causing moral blindness which was transmitted to their children, as all who theorize about their “fallen nature” teach, they now could recognize good and evil.

Adam and Eve, before the fall, knew what was good and evil. They had intellectual awareness that it is right to obey God and wrong to disobey him. If they had not known it was wrong, they would not have been condemned for eating forbidden fruit. Then when they sinned, they knew by experience.

It is impossible for us to live without sin. Paul says, “All have sinned” (Rom. 3:23). And 1 John 1:8 says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”

If we rephrase the question, we can better understand the answer. “Is my nature such that I have to sin all the time?” The simple answer is that the statements of Paul and John, indicating the universality of sin, are general truths that do not apply to specific situations. Suppose you were standing by Paul after he was told, “Arise and be baptized and wash away thy sins,” and you asked Paul as he arose from the water, “Do you now say you have no sin?” Paul’s answer, “My sins are washed away and I have no sin.” If a person can live without sin for one minute, then he does not have a sinful nature that makes him sin all the time. That does not deny the general truth that all have sinned.

The idea that a person is created so that he has to sin, and then God condemns him for doing it, places God in a bad light. It makes God a respecter of persons. What sort of God would it be who would say, “Come unto Me all ye that labor and are heavy laden” (Matt. 11:28), and make man where he could not do it, nor even want to do it?

No wonder those who concocted that idea had to come up with another false doctrine like “irresistible grace” to help solve the problem! The other false doctrine only made the problem worse, for then God would have to arbitrarily elect some to salvation and others to damnation by sovereign grace. You would have no right to question him!

No civilized society could function properly founded on the premise that man is born naturally evil and unable to make any moral choices. We admit that a pregnant mother who is a drug addict may pass on to her child a physical body that craves dope. But to pass on a physical characteristic is far removed from having an evil spirit.

The easiest and proper way out of all those problems is to recognize the Bible answer: All men are born with the same nature Adam had when he was created — with the ability to choose right or wrong. When man chooses wrong, he sins, but does not transmit that nature to his children any more than Adam did. Even though every mature person sins, it does not follow that he is required to do so by divine decree. It is true that “there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Rom. 3:11-12). Still, this is the choice of the created and not the ruling of the Creator.

Limited Atonement?

Posted on September 2, 2012 by admin

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:

John 1:29: “the one that taketh away the sin of the world” – i.e. all mankind
John 3:16: “the world” – i.e. all mankind
John 4:42: “This is indeed the Saviour of the world” – i.e. all mankind
John 12:47: “I came … to save the world” – i.e. all mankind
Romans 5:6: “Christ died for the ungodly”
Romans 5:8: “while we were yet sinners, Christ died for us”
2 Corinthians 5:14-15: “he died for all”
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.
1 Timothy 1:15: “Christ Jesus came into the world to save sinners”
Timothy 2:6: “Who gave himself a ransom for all”
1 Timothy 4:10: “Who is the Saviour of all men, specially of them that believe”
Titus 2:11: “bringing salvation to all men”
Hebrews 2:9: “He should taste of death for every man.”
2 Peter 2:1: “Denying the Master that bought them” – Christ provided redemption for the false prophets but they refused to accept it.
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
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 Indwelling of the Spirit – a Figure of Speech

Posted on September 2, 2012 by admin

By Jerry Moffitt

Vol. 110, No. 11

For many years our brotherhood has disagreed on the mode of the indwelling of the Spirit. We have never divided over the issue because there have not only been good, sound men on both sides, but we have wise men on both sides of the issue.

As with many others, I have never felt that acceptance of the personal indwelling was a step toward the dangerous error of a special leading of the Spirit. And some of the best warriors against the charismatic movement and against a direct operation of the Spirit have been those who believe in the personal indwelling of the Spirit.

For more than 26 years I have puzzled over the mode of the indwelling and have felt that there was insufficient scriptural evidence to settle the issue. God doesn’t answer every question (Deut. 29:29). Still, in teaching on sanctification, from time to time, I felt I was being led by Scripture in a natural way toward what might be called an indwelling of the Spirit through the Word. Finally, I decided to put the Scriptures and such thoughts into a simple monograph.

Following are those Scriptures and thoughts.

Transformation

Paul told the Roman Christians to “be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God” (Rom. 12:2). Truly a transformation is to take place; other passages which seem to indicate the same thing in various figures are presented for your contemplation:

“For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ” (1 Cor. 2:16).

“Have this mind in you, which was also in Christ Jesus” (Phil. 2:5).

“I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me” (Gal. 2:20).

“My little children, of whom I am again in travail until Christ be formed in you” (Gal. 4:19).

“To whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory” (Col. 1:27).

“But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit” (2 Cor. 3:18).

“And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts” (2 Pet. 1:19).

As we have seen, some of the verses (Gal. 2:20; Col. 1:27) talk of Christ dwelling in us. Others talk of God dwelling in us or his Word dwelling in us.

“Let the word of Christ dwell in you richly” (Col. 3:16).

“And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe” (1 Thess. 2:13).

“For it is God who worketh in you both to will and to work, for his good pleasure” (Phil. 2:13).

“I know that ye are Abraham’s seed; yet ye seek to kill me, because my word hath not free course in you” (John 8:37).

“In whom ye also are builded together for a habitation of God in the Spirit” (Eph. 2:22).

“Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23).

Now, I believe all this is talking basically about sanctification. Paul said, “Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1).

I believe all these things happen much this way. A person hears the Word of God and of his free will and by obedience puts away bad traits and takes on good traits and holy characteristics. In doing so he resembles Christ more.

It can be said, figuratively, that Christ dwells in him. Christ is formed in him (Gal. 4:19). God has his abode with him (John 14:23).

The Word has free course in him (John 8:37).

It could be said he is full of the Spirit (Acts 6:3). It comes through obedience to the Word so the Bible attributes sanctification to the Word (John 17:17).

Now notice another passage. Paul said, “But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. Christ is in you, the body is dead because of sin” (Rom. 8:9-10).

Would not the concept of the Spirit dwelling in us fit well with all the passages above? Is it another way, by a figure of speech, of describing the transformation called sanctification which occurs in our lives by obedience to God’s Word? Why would the dwelling of the Spirit be literal and all the other indwellings be figurative? And if the “indwelling of the Spirit” is a figure which describes the reality of sanctification, like all the rest, what figure is it?

Metonymy

There is what is called the “metonymy of the cause” where the “cause” is put for the “effect.” Sometimes a person is put for an activity of that person. For example, in 1 Thessalonians 5:19 Paul says, “Quench not the Spirit,” when he seems to have in mind the gifts of the Spirit, especially in context “prophesyings” (Gal. 5:20). Acts 7:51 says, “Ye do always resist the Holy Spirit.” Bullinger says:

The testimony of the Holy Spirit as given by the prophets. Their fathers resisted the prophets and would not hear the Spirit’s voice in them and now they, like their fathers, were resisting the same testimony at Pentecost, and since then culminating in Stephen (see pp. 542-543 in Figures of Speech Used in the Bible, by E.W. Bullinger, published by Baker Book House in Grand Rapids, Mich.).

Under “metonymy of the cause” and under “the person acting for the thing done” Bullinger has several whole categories involving the Holy Spirit. One is called the “Spirit for the gifts and operations of the Spirit” (p. 540). All examples he gives are worth considering. Could not the Holy Spirit (the Person) stand in the place of the thing he does (sanctification which comes through obedience to the truth [John 17:17])?

Could not the indwelling Spirit by “metonymy of the subject” stand for the fruit he bears in our life when we obey his Word? Metonymy of the Subject is where the subject is put for something pertaining to it, so it seems so to me. For example, notice 2 Corinthians 3:6: “Who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit.” Bullinger says spirit stands for “the ministration of the Spirit, verse 8: the New Covenant as contained in the Gospel” (p. 543).

It seems clear there is a “metonymy of the cause” where sometimes the person acting is put for the thing done.

Again, I do not find the doctrine of the personal, literal indwelling of the Spirit distasteful, in and of itself, as long as one does not teach he does something to us separate and apart from the Word. That notion can contradict truth regarding free will and lead to the error of Calvinism. Too, so far I cannot prove the two concepts on the mode of the indwelling are mutually exclusive.

Some Scriptures might speak of one mode of indwelling while other Scriptures speak of another mode of indwelling. Yet, I still have not seen a personal indwelling proved, though I desire to continue to study it with an open mind.

A Personal Opinion

All good sound brethren I have spoken to agree that the mode of the indwelling does not affect salvation and must never divide us. We have good and sound brethren on both sides of this issue. Our dispute must be with those who suppose the Spirit in you works on you or does something to you separate and apart from the power of God’s Word. To save us, God chose the persuasive power of his Word. That leaves our free will intact. The error of a mysterious working on us apart from the Word of God cripples personal choice, weakens human responsibility, and violates the Word of God.

In an age when the denominational world says, “Christ paid it all,” and “God does it all,” and “You can’t save yourself,” those who teach direct leading of the Spirit without the Word are enemies of truth and in our battle with them we cannot take prisoners. Some of our best fighters in the fray, however, are those who differ with my indwelling and who believe in a direct personal indwelling. It is an honor to fight alongside them.

SALVATION IS BY GRACE BUT NOT BY GRACE ONLY

Posted on August 5, 2012 by admin

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.

Spirituality – What is it?

Posted on August 5, 2012 by admin

by Wayne Price

Vol. 106, No. 02

The word spirituality is often used to describe worked-up-emotion, which is a horrid caricature of the sober and sacred idea. The New Testament uses the adjectivepnumatikos (translated spiritual) twenty-six times. What is spirituality?

Paul’s Spiritual Man

Paul contrasts the natural man and the spiritual man, and describes the natural man as one who “receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things” (1 Cor. 2:14-15). Martin Luther pictured man in his natural state “like a pillar of salt, like Lot’s wife, yea, like a log and a stone, like a lifeless statue which uses neither eyes nor mouth, neither sense nor heart, incapable of understanding the things of God until he is enlightened, converted, and regenerated by the Holy Ghost.”

According to Luther, the natural man cannot understand the Bible. He needs special illumination from the Spirit to discover the message of the Scriptures. The spiritual man, according to this view, is, at first, like a lifeless statue incapable of understanding the scriptures, but after being regenerated by a direct operation of the Holy Spirit, he is illuminated and converted. The teaching of Luther does not agree with the teaching of the New Testament, but is popular with many well-meaning, deceived people.

Paul contrasts the gospel he preached with false doctrines of false teachers. In first Corinthians chapter one, the apostle helps us to understand the term spiritual. The words “foolish” and “foolishness” are used seven times and “wise” and “wisdom” twelve times to contrast God’s wisdom with man’s wisdom (foolishness). “Hath not God made foolish the wisdom of this world” (1 Cor. 1:20). Paul is discussing God given teaching versus human philosophy.

Paul affirms that his preaching was “not with enticing words of man’s wisdom” (1 Cor. 2:4). In the first two chapters of 1 Corinthians, Paul develops the theme that Christianity is a revealed religion, and that man, without revelation, cannot know the blessings of redemption. God reveals redemption, and also its interpretation and explanation (see 1 Pet. 1:10-12). Paul proclaims, “God hath revealed them unto us by his Spirit; for the Spirit searcheth all thing, yea, the deep things of God” (1 Cor. 2:10). The plural pronouns of verses 10-13 do not refer to Christians of all ages (the very thing that Luther misunderstood), but to the apostles and other inspired teachers of the first century who were involved in revealing “the faith which was once for all delivered unto the saints” (Jude 3).

Paul’s “natural” man is the uninspired man, and his “spiritual” man is the inspired man. Paul uses the word “spiritual” in 1 Cor. 14:37 with the same meaning: the spiritual man was guided by the Holy Spirit, and miraculously empowered.

Paul contrasts inspired revelation with false teaching. To make the passage mean a sinner who cannot understand the Bible until the Holy Spirit interprets it for him is a terrible perversion. If the sinner cannot understand the gospel until he receives supernatural illumination, and if illumination never comes, God is at fault.

The Spiritual Man Today

In 1 Corinthians 3:1, Paul uses the word spiritual with a different emphasis. Paul accuses the brethren in Corinth of being carnal, and therefore of not being spiritual. The carnal man, oblivious to the gospel, is sinful. The spiritual person, influenced by the gospel, is godly. This is the way the term spiritual ought to be understood by mankind in today’s religious world. Inspiration has ceased, and there is no progressive revelation of saving truth today. Paul’s usage of spiritual in 1 Corinthians 2 applied only to the first century in the age of miraculous manifestations of the Spirit.

The word spiritual may mean, in the New Testament, things that have their origin with God, and are in harmony with his character. Passages such as Romans 7:14; 1 Corinthians 9:11 and 10:3; and Ephesians 1:3 are examples of this usage.

The Apostle Paul writes the brethren in Galatia that “if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1). There are two classes in this verse. One is spiritual, and the other is not. Spirituality was something that was recognizable, else no one would know who was to restore who!

The spiritual person today is the one who walks by the Spirit, and does “not fulfil the lust of the flesh” (Gal. 5:16). The fruit of the Spirit will be seen in the life (Gal. 5:22-25). Vine’s Expository Dictionary points out that in 1 Corinthians 3:1-3, “Paul contrasts the spiritual state of a mature Christian with that of the babe in Christ, i.e., of the man who because of immaturity and inexperience has not yet reached spirituality, and that of the man who by permitting jealousy, and the strife to which jealousy always leads, has lost it. The spiritual state is reached by diligence in the Word of God and in prayer; it is maintained by obedience and self-judgment.”

“But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be the glory both now and for ever. Amen” (2 Pet. 3:18).

Inexcusable Excuses

Posted on August 4, 2012 by admin

By Terry R. Townsend

Vol. 121, No. 09

Have you ever thought about what folks might say to God at judgment for their failure to obey him? It’s sobering, isn’t it, to know there’s a coming judgment — a day in which all men will give account of themselves to the Lord! Paul writes, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). Let’s consider a few inexcusable excuses.

Without question, millions of people will blame their lack of obedience on preachers. Unfortunately, millions today put more faith in mortal man than they do God. Yet, the Bible is abundantly clear that one must be a doer of the word and not a hearer only (James 1:21-25). False teachers are deceiving millions into thinking they have “peace and safety,” when in reality they’re on a collision course with destruction (1 Thess. 5:1-3; 2 Pet. 2:1-3). Thus, it behooves us to test the spirits (1 John 4:1; Acts 17:11). Blaming false teachers at Judgment will be an inexcusable excuse.

There will be many on the Day of Judgment blaming the weather for their lack of involvement in the Lord’s work. When asked why they fail to participate in spiritual activities, many blame mother nature — too hot in summer, too cold in winter, too wet in spring, too windy in fall, etc. If truth be told, people will do whatever their hearts so desire! Inclement weather does not negate one’s responsibility to serve God (1 Cor. 15:58). Blaming the weather at Judgment will be an inexcusable excuse.

Undoubtedly, millions will blame their parents at Judgment for their failure to do God’s will. How often have I heard non-members say the following in a Bible study, “I see what you’re saying, but if what I believe was good enough for dad and mom, it’s good enough for me!” But what if dad and mom were wrong? Will God still grant you entrance into Heaven despite your failure to obey that which you knew to be true? The Bible says that one must obey Christ above all else, including family (cf. Luke 9:57-62; 14:26-35). In matters of faith, who should we ultimately listen to? Parents or Christ? Obviously, the answer is Jesus (Matt. 17:5; Heb. 1:1-3). Putting the blame on parents for your lack of obedience will be an inexcusable excuse.

Others at Judgment will use the excuse of profession for their failing to do the Father’s Will. I’m sure some will say, “I would have obeyed and served you Lord, but my job wouldn’t allow it.” Truth be told, millions are more interested in money than they are in God. Paul had it right when he penned, “But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs” (1 Tim. 6:9-10 ESV). Jesus said that we’re to “seek first the kingdom of God and His righteousness” (Matt. 6:33). To blame one’s profession at Judgment will be an inexcusable excuse.

I’m sure that on Judgment Day some will use their lack of earthly substance (poverty) as an excuse for their failing to do the will of God. Some will probably say, “Lord, I wasn’t as blessed as others; thus, I didn’t do all I could.” I wonder if God will have standing beside Him the widow who gave two mites as an example to those making such excuses (cf. Mark 12:41-44)? The Lord expects us to do what we can with what we have (Matt. 25:14 ff). Blaming our lack of service on poverty will be an inexcusable excuse.

Another excuse many will make at Judgment will be that of persecution. I can hear some now, “Lord, I would’ve served You, but I didn’t because I feared persecution.” But didn’t he tell us in his word that Christians would be mistreated on occasion (cf John 15:20; 2 Tim. 3:12). Didn’t he assure us his presence, protection, and panoply to help us overcome (cf. Matt. 28:20; Heb. 13:5-6; Eph. 6:10 ff)? Jesus said, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matt. 10:28). Thus, fear of persecution as a defense for failing to obey God will be an inexcusable excuse on Judgment Day.

Finally, millions will offer unto God the excuse of procrastination; that is, many will say, “I wanted to obey You Lord, but I simply ran out of time!” I wonder if Felix will be among the masses who will make such an excuse (Acts 24:25)? The Lord is patient, and he gives men ample time to obey (cf. 2 Pet. 3:9-14); thus, to use procrastination as a reason for failing to obey will be an inexcusable excuse on Judgment Day.

Simply put, we can make all the excuses we want to as to why we fail to do God’s Will; however, on the Day of Judgment, God’s answer to such excuses will be this:

“Depart from me, ye that work iniquity!”

How Are Men Saved?

Posted on August 3, 2012 by admin

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.

Cotham’s Comments on the Holy Spirit

Posted on June 25, 2012 by admin

By Perry B. Cotham

Vol. 108, No. 08

A misconception of the Holy Spirit and his work for man’s salvation leads to all kinds of religious errors. All that we can ever know about the Spirit and his work comes from the Scriptures. It is tragic to see some turn away from what the Bible teaches in favor of an inner, mystical longing, which they mistake for information about God.

The Holy Spirit is a person. There are three beings in one Godhead (Acts 17:29; Matt. 28:19; 2 Cor. 13:14). There is only one God (Deut. 6:4), but three beings possess the divine nature.

The Holy Spirit gave us the Holy Scripture (2 Tim. 3:16-17; 2 Pet. 1:21; Eph. 6:17). The apostles were guided by the Spirit into all of the truth (John 16:13; 2 Pet. 1:3; Jude 1:3). In conviction, conversion, and edification the Holy Spirit operates on the heart of man only through the inspired Word of God (Psa. 19:7; Psa. 73:24; Psa. 119:50, Psa. 119:93, Psa. 119:105, Psa. 119:130). “The Gospel … is the power of God unto salvation to every one that believeth” (Rom. 1:16). The Spirit operates through the words of revelation, which are spirit and life (John 6:63).

The Bible plainly says that the Holy Spirit dwells within Christians. Paul wrote, “Know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own?” (1 Cor. 6:19).

How does the Spirit indwell the child of God? He indwells directly or indirectly. There is a difference in stating the fact and in stating the method (the how) of the Spirit’s indwelling. The Bible does not teach that the Spirit dwells in Christians apart from the inspired Word. Many religionists have the idea of a personal, direct indwelling of the Holy Spirit in the child of God. They think the Spirit gives the believer extra help besides the Word of God. This, of course, denies the all-sufficiency of God-breathed writing to make the man of God complete. Of course, this belief leads to all kinds of “experiences” and “feelings.”

Let us note some things: (1) God dwells in Christians (2 Cor. 6:16; 1 John 4:12-16). Does God dwell in his children directly or indirectly? It is indirect, through obedience to the word: “He that keepeth his commandments dwelleth in him, and he in him” (1 John 3:24). (2) Christ dwells in Christians (Col. 1:27). But how does Christ dwell in us? Paul explains, “That Christ may dwell in your hearts through faith” (Eph. 3:17). “Faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). (3) The Holy Spirit dwells in Christians. The Spirit is in each faithful member of the church the same way that God and Christ are in the saved. Neither God, Christ, nor the Holy Spirit dwells directly, personally, in Christians. As the Christian obeys the Spirit’s message, the Spirit’s influences are in him, and he brings forth the fruit of the Spirit in his life: “Love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control” (Gal. 5:22-23).

Comparing Ephesians 5:17-19 with Colossians 3:16 shows how the Spirit is in the child of God. To be “filled with the Spirit” is to let the “word of Christ” dwell in you richly. There is no statement of Scripture saying the Holy Spirit dwells literally, directly, and personally in the child of God. If Jehovah the Father and Jesus the Son can indwell Christians indirectly and figuratively, the Holy Spirit can do the same.

Children of God cherish the Spirit’s message and live by it, and in this way the Holy Spirit dwells in them and in the church. The teaching that the Spirit works directly – separate and apart from the Word of God in the heart of the alien sinner or the child of God, is contrary to the teaching of the Bible. “All scripture is given by inspiration of God … that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16-17). We have the Bible and it is sufficient to make us what God wants us to be.

Anti-Christs (antichrist)

Posted on June 24, 2012 by admin

By A. B. Gregoreo

Vol. 121, No. 08

No other term in the Bible stirs the imagination and fires such wild speculation as that of “antichrist.” The speculation is extreme among those religious teachers holding the various premillennial theories. It is the stuff of scary movies and novels that attract multitudes of superstitious worldlings. In their ignorance, authors weave a web of error. God’s word provides the light that will help us understand the who and what of “antichrist.”

The term is a combination of “anti’ and Christ. “Anti” has two basic meanings: (1) “over against,” hence one who puts himself in the place of Christ; (2). “opposition to,” i.e., one who stands in opposition to Christ.

From first to last, the story of the Bible is that of Satan’s attempts to take the place of God, and his opposition to the Creator’s rule and will. This was first displayed in heaven in the misty past when certain angels, not content with their position, sinned and were cast down to hell (2 Pet. 2:4; Jude 6). Satan then appeared in Eden to corrupt the only creatures made in God’s image (Gen. 3:1-6).

In Noah’s day he nearly succeeding in snaring all of humanity in his vile net (Gen. 6:9-12). In Egypt, Satan’s man enslaved the Hebrews and slaughtered their male children. Nebuchadnezzar, king of Babylon, crushed God’s people and demanded that they worship his image (Dan. 3:1-5).

The Holy Spirit inspired Daniel to foresee Satanic efforts to hinder and even destroy God’s cause. From the broken Grecian Empire he saw a “little- horn that rose up to persecute God’s people (Dan. 8:9-14; 23-25). This represented the Syrian tyrant Antiochus Epiphanes (176-164). He hated the Jews and their religion. Their temple he robbed. He placed an image of Jupiter in the Holy of Holies. A swine was sacrificed on the sacred altar and the temple defiled with its blood. He forbade circumcision. Every copy of the Hebrew Scriptures that could be found was destroyed. He tore down the walls of Jerusalem. Truly he was anti-God.

Daniel also saw yet another little horn that persecuted God’s people. It sprang from the Roman Empire and most likely represented the vicious emperor Domition (Dan. 7:23-26). From Nero onward most of the Roman emperors were antichrist.

Jesus was confronted by antichrist forces of evil. At his birth, wicked Herod the Great sought to have him murdered. When his ministry was launched, the Jewish hierarchy waged an ongoing war against him and his teaching. Ultimately they secured his death. The Master warned his disciples of imposters who would claim to be Christ, i.e. messiah (Matt. 24:5). With deceitful signs they would lead many astray, even among the elect (Matt. 24:24).

Paul warned of a coming “man of sin” (2 Thess. 2:1-12) — described as the “son of perdition.” He would oppose and exalt himself against all that is called God or worshiped. He would sit in the temple of God and set forth himself as God. His coming would surely be a work of Satan. He would use lying signs and wonders to deceive people. This malevolent spirit of anti-Christian iniquity was already at work in Paul’s day.

The apostle John wrote of “antichrists,” not just one single evil individual. In his day there were already many antichrists. They formerly had been among the faithful churches but they have gone out from them because them were no longer with them in heart and mind (1 John 2:18-19). They were liars because they denied that Jesus is the Christ (1 John 2:22). They denied his Sonship to God. They were false prophets. In their teaching they denied Jesus had come in the flesh, i.e., his incarnation. They were actively at work in John’s day and he warned the brethren to reject and avoid them. They were deceivers (2 John 7). Because they did not abide in the doctrine of Christ, they had not God (2 John 9). There is an attitude or spirit held by certain false teachers then and now which John labels “anti-Christian” (1 John 4:1-3).

Antichrists are of two varieties. There are those yet within the church. Paul warned the Ephesian elders, “From among your own selves shall men arise, speaking perverse things, to draw away the disciples after them” (Acts 20:30). He likewise warned Timothy that “some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons” (1 Tim. 4:1-3). Such antichrists seek to corrupt the faith and practice of the church. They seek power and control over congregations.

Some create their own churches that compete with Christ’s church for the souls of men. These are counterfeit churches that do great damage to Christianity. We see popes who put themselves in the place of Christ, claiming to be the head of the church (Eph. 1:22). Of similar nature are the founders and heads of denominations. Founders and leaders of all the cults that pervert the message of the Master seek to situate their “church” in the place of Christ’s sacred body as antichrist. Most prominent in this class of antichrists are those theologians and “pastors” who have embraced one of the many varieties of religious skepticism. Claiming to be Christians, they deny Jesus existed from eternity, that he is God, that he was virgin born, that he worked genuine miracles, that his death secured for- give of humanity’s sins, and that he arose and ascended back to heaven. Occupying positions in seminaries and churches, these unbelievers are against Christ and his holy Cause.

Then there are those antichrists who in no way are associated with Christianity. They are unbelievers of every stripe who hate Jesus, his church, his word, and his disciples. Their hatred drives them to make war against the saints (Rev. 12:13-17). This warfare can be violent, physical persecution such as Rome and Jews employed in the early years. Modern examples of this violent anti-Christian spirit are seen in Russia under Communism, China, Cuba and most Muslim nations.

The opposition of unbelieving anti-Christians can be ideological such as presently prevails in academia, the media and the entertainment industry. They ignore the existence of Christianity, or they marginalize Christians. They subject them to ridicule and continual assaults on their faith. This opposition can take the form of legal harassment. Anti-Christian organizations such as the American Civil Liberties Union and Americans United for the Separation of Church and State use every legal trick to hinder, hobble, and undermine the influence of Christianity in America.

Imagining antichrist to be some horrid supernatural enemy who is to come at the end of our age, many are ignorant, blind, and unaware of the antichrists working in their very midst!

Paul describes the end of all such anti-Christian enemies, “Whom the Lord Jesus shall slay with the breath of his coming” (2 Thess. 2:8). In the day when the Christ returns, “every knee shall bow and every tongue shall confess that Jesus Christ is Lord to the glory of God “ (Phil. 2:10-11). This will certainly include every person who has set himself in the place of Christ or worked against his cause!

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