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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.

Come to Dinner

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by George W. DeHoff

Vol. 106, No. 02

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

Miracles of the Bible

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By H. A. (Buster) Dobbs

The idea of a miracle holds fascination for many people because it is charged with enigma. Strange and unknown things somehow appeal to the human psyche. Everybody talks about miracles but few know what they are talking about. The first step in discussing miracles is to say what we are talking about and note what we are not talking about. The purpose of this study is to consider the miracles of the Bible. We are not surveying unusual events in the human experience that some wrongly call miracles and that have no connection with the Word of God. Things like Unidentified Flying Objects and little green men with antennae coming out of their heads and long, snake-like fingers, and squeaky voices are figment and not miracle. Neither are we discussing the magician’s tricks. Furthermore, not every strange thing that is difficult to explain is a miracle.

The word “miracle” in the New Testament translates two Greek words. These two words are variously translated “miracle, sign, token, wonder, ability, power, might, strength, violence, and virtue.” The King James translators use the word 37 times. The American Standard translators use the word only 9 times. Often where the King James translates “miracle” the American Standard uses the word “sign.” A miracle is a sign, but not every sign is a miracle.

The New Testament speaks of signs or miracles performed by agency of the devil. In warning of a coming apostasy, Paul wrote: Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is just at hand; let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming; even he, whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie (2 Thess. 2:1-11). The lawless one would come with the power of Satan to perform signs and lying wonders. In the book of Revelation the miraculous power of evil spirits is mentioned. “And he doeth great signs (miracles), that he should even make fire to come down out of heaven upon the earth in the sight of men” (Rev 13:13).

“And he deceiveth them that dwell on the earth by reason of the signs (miracles) which it was given him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast who hath the stroke of the sword and lived” (Rev. 13:14). “For they are spirits of demons, working signs (miracles); which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty” (Rev. 16:14). “And the beast was taken, and with him the false prophet that wrought the signs (miracles) in his sight, wherewith he deceived them that had received the mark of the beast and them that worshipped his image: they two were cast alive into the lake of fire that burneth with brimstone” (Rev. 19:20). Malignant spirits, under the control of the great Red Dragon, were able to perform wonders and signs to deceive people and bring them under the power of the Prince of Darkness. When the empire of Satan is utterly crushed by the heavenly army of the Captain of our salvation, these wonder working spirits will be cast into the lake that burns with fire and brimstone.

In the book of Acts we are told of a pretender to magic powers who amazed the people with his sorcery. “But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great. And they gave heed to him, because that of long time he had amazed them with his sorceries” (Acts 8:8-11). Simon of Samaria was a charlatan, but the people were fooled. His humbug was effective. He was a fraud, but the people didn’t know it. The great and the small in the city of Samaria thought Simon was the real thing. They jumped on his bandwagon.

This Samaritan, Simon, was a conscious agent for Satan, and knew he was using trickery to deceive the people. Every generation produces swindlers who exploit gullible people eager to believe in voodooism. It is strange that people would rather accept claptrap than truth. The kind of signs these people do cannot favorably compare with bona fide miracles. Philip, a preacher of righteousness, came to Samaria and when the people of Samaria “heard and saw” the signs which he did they knew they had been bamboozled by Simon.

“And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did. For from many of those that had unclean spirits, they came out, crying with a loud voice: and many that were palsied, and that were lame, were healed. And there was much joy in that city” (Acts 8:6-8).

Satan has real power and can pull wool over the eyes of sincere folks. We need to be alert to this and not allow ourselves to be hoodwinked by quacks. To be guided by astrology, Tarot cards, alchemy, palm readers, and fortune-tellers is about as sensible as making life-changing decisions on the basis of a message found in a Chinese after-dinner-cookie.

In the first century, the devil was allowed to use his mystical power without limit. The wonder-working power of God was also fully unleashed. There was a great contest. The supernatural power of God was arrayed against the supernatural power of the devil. The devil lost! Demon possession of Bible times was a display of Satan’s power. In the case of the woman with the “spirit of infirmity,” we are told that Satan had bound her for eighteen years (Luke 13:16). The maid with “a spirit of divination” was a tool of evil spirits (Acts 16:16-18). Every time demons came into contact with one having the supernatural power of God, the demon lost. In each case, the demon was cast out. In one case, demons were sent into a herd of swine (Matt. 8:31-32). They could not predominate in the presence of divine omnipotence.

Satan was defeated. Jesus’ victory over death was the final blow. Evil was pulverized. The terms of surrender were dictated by the conquering Christ. He who used his power to bind many was himself bound. Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men” (Eph. 4:8). “And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time” (Rev. 20:2-3). The vanquished Satan will never again be allowed to use his supernatural power to afflict humanity. God also restricts his power to natural means by his own choice. We have the sweet assurance that “there hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it” (1 Cor. 10:13).

Having looked at fake miracles and having considered Satanic signs, we now consider the miracles performed by the power of God that are recorded in the New Testament. A study of supernatural acts executed by divine power will demonstrate the nature of miracles performed in the name of God. There are several conditions that determine what constitutes a miracle performed by the power of the Creator. First, the heavenly miracles of the first century were always successful. No applicant for miraculous healing in the days of Jesus and the apostles ever went away disappointed. And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them (Matt. 4:24). “And when even was come, they brought unto him many possessed with demons: and he cast out the spirits with a word, and healed all that were sick” (Matt. 8:16). “And Jesus perceiving it withdrew from thence: and many followed him; and he healed them all” (Matt. 12:15). “And he came forth, and saw a great multitude, and he had compassion on them, and healed their sick” (Matt. 14:14). “And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at this feet; and he healed them” (Matt. 15:30). “And when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them” (Luke 4:40).

There were no failures! No one ever went away from a “healing service” of Jesus or the apostles still sick, possessed, or bound. We are told of an epileptic the disciples of Jesus could not heal, but the Lord healed him (Matt. 17:15-18). There was no failure in this situation. Jesus, we are told, “did not many mighty works” in Nazareth (Matt. 13:58). The reason he did not do many miracles in his hometown was not that he could not do it, but the people did not believe him and therefore did not come to him for healing. He was not going to break their doors down to demonstrate his divine credentials. If a person wants to reject Jesus, he is allowed to do it. This, obviously, does not constitute failure, but lack of opportunity.

There never was a failure. So, the first thing we learn is that God-authorized miracles never fail. No sufferer who applied to Jesus or his disciples for healing was told that his lack of faith caused the cure not to materialize. Second, the cure was always perfect. No person was ever partially cured. If God heals supernaturally, the cure must be complete, or the power of God is inadequate. It is true that on one occasion at Bethsaida a blind man was brought to Jesus with a request the he be healed (Mark 8:22). Jesus “spit on his eyes” and said “Seest thou aught” (Mark 8:23). The man answered, “I see men, for I behold them as trees, walking” (Mark 8:24). Jesus laid his hands upon the man and he “saw all things clearly” (Mark 8:25). Why Jesus healed this man in stages I do not know, but it is true that the blind man never left the presence of Jesus until he “saw all things clearly.” In supernatural healing there is never a period of recuperation. The sick person does not begin to get better and over a period of weeks or months or years finally recover health. Miracles of healing always take place instantly. Third, there was no relapse. There is not a single instance in all of the New Testament where any person healed by the power of God ever suffered from the same complaint. A blind person who received his sight did not at a later time retrogress to darkness. The miracles of Jesus and the apostles were long lasting. Fourth, it was instantaneous. There was no waiting period. The cure was always abrupt.

“Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour. And a certain man that was lame from his mother’s womb was carried, whom they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple; who seeing Peter and John about to go into the temple, asked to receive an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. And he gave heed unto them, expecting to receive something from them. But Peter said, Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk. And he took him by the right hand, and raised him up: and immediately his feet and his ankle-bones received strength. And leaping up, he stood, and began to walk; and he entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: and they took knowledge of him, that it was he that sat for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at that which had happened unto him” (Acts 3:1-10). The God-authorized miracles of the New Testament were always without failure, or setback, perfect, and immediate. Anything that purports to be a miracle but that does not have these earmarks is not a God-authorized miracle. It may be a man-made fraud, it may be a Satan inspired fake, but it is not an act of God.

The miracles performed by approval of Jehovah in the New Testament were for the purpose of confirming revelation. God spoke through his appointed representatives and then sealed the message by signs and wonders. Nicodemus said to Jesus, “no one can do these signs that thou doest, except God be with him” (John 3:2). Nicodemus was right about that! The message of the New Testament is confirmed by signs and wonders. “God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will” (Heb. 2:4). If God performed miracles today, they would be available to all and would not be selective. “God is no respecter of persons (Acts 10:34). They would be immediate and perfect and there would be no regression. The purpose of God’s miracles was to confirm his word. “God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will” (Heb. 2:4). “And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen” (Mark 16:20). When that purpose was realized, miracles ceased. Satan is defeated. The truth is established. Miracles are no more. They are not needed. If miracles had remained after the truth of the gospel was certified to be of God, then many people would follow Jesus for the wrong reason. If believers are put under a glass and protected from sickness and hurting, many would come to Jesus for the loaves and fishes. We are cautioned to not labor for the meat that is perishing, but for that which endures to eternal life (John 6:27).

“If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory” (Col. 3:1-4).

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?

The Blood of Christ (Outline)

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By Victor M. Eskew

Vol. 111, No. 03

I. Introduction.

A. Jesus shed blood at Gethsemane, in the halls of Pilate, and at Calvary.

B. Christians remember his blood each Lord’s Day.

C. Peter called it “precious” blood (1 Pet. 1:19).

1. The word precious means “dear, valuable, costly.”

2. The blood of Jesus is invaluable.

II. The Precious Blood of the Lamb.

A. The blood was real.

1. While on earth, Jesus had a human body of flesh, blood, and bones (John 1:14; Phil. 2:5-8; Luke 24:39).

2. Jesus’ blood, like ours, was composed of red cells, white cells, platelets, and plasma. It was real blood.

B. The blood was royal.

1. He was of the house and lineage of David, whose dynasty continues to the end of time (Isa. 9:7; Luke 1:32-33).

2. His kingship was mocked during his crucifixion (Mark 15:16-20).

3. Jesus was raised from the dead to sit on his eternal throne (Dan. 7:13-14; Acts 2:32-36).

4. Jesus is “King of kings and Lord of lords” (1 Tim. 6:15).

C. The blood was innocent.

1. Jesus did nothing wrong (Heb. 4:15; 1 Pet. 2:22).

a. Judas said, “I have sinned in that I have betrayed innocent blood” (Matt. 27:4).

b. The wife of Pilate said, “Have nothing to do with this just man” (Matt. 27:19).

c. Pilate said, “I find no fault in this man” (Luke 23:4).

d. Pilate also said, “I am innocent of the blood of this just person” (Matt. 27:24).

2. The people who knew Jesus best could not convict him of sin (John 8:46).

3. If the enemies of Jesus could not convict him of sin, who can?

D. The blood was substitutionary.

1. Jesus gave himself for us (Titus 2:14).

2. Jesus “bare our sins in his own body” (1 Pet. 2:24).

3. Jesus “washed us from our sins in his own blood” (Rev. 1:5).

4. Jesus’ stripes heal us (Isa. 53:5).

E. The blood is satisfying.

1. God is holy (holiness is a general term for moral excellence).

a. “The Lord our God is holy” (Psa. 99:9).

b. “Holy and reverend is his name” (Psa. 111:9).

c. His pure eyes cannot behold evil (Hab. 1:13).

d. Men fear God because he is holy (Rev. 15:4).

2. The holiness of God demands that sin be punished.

a. God is just and the justifier of him which believeth in Jesus (Rom. 3:26).

b. God cannot tolerate evil.

c. God must judge and condemn sin.

d. God can justify sin only by the merit of a substitutionary sacrifice.

e. God can only be just if he forgives by a blood sacrifice, because “the blood of it is for the life thereof” (Lev. 17:14).

3. Jesus’ blood satisfied the demands of divine justice.

a. Jesus was made a sin-sacrifice for us, though he knew no sin (2 Cor. 5:21).

b. Jesus became an “offering and a sacrifice to God for a sweet smelling savour” (Eph. 5:2).

F. The blood of Jesus was effective.

1. It cleanses from sin (Matt. 26:28; 1 John 1:7).

2. It redeems from sin (Eph. 1:7).

3. It gives life to the dead (Eph. 2:4-5; 1 John 5:11).

4. It purchased the church (Acts. 20:28).

5. It was shed once, never to be shed again (Heb. 10:11-12).

III. Conclusion.

A. The blood of Jesus is precious.

B. His blood is real, royal, innocent, substitutionary, satisfying, and effective.

C. We remember his blood each Lord’s Day.

 

Judgement Day

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By H. A. (Buster) Dobbs

Vol 121, No. 09

A reader requested that we explain how it is possible to confine a disembodied spirit to either Paradise or Torment at physical death, but that soul will still have to appear in a final, public judgment.

This question attracts widespread attention and involves some basics of saving faith, so we thought it good to devote this month’s editorial to some things mentioned in Holy Writ about present and future judgment.

The judgment of God on human motive and behavior is continuous. Every mortal motive and action is judged at the very moment it is indulged. The startling, infinite wisdom and power of the Mighty Maker of heaven and earth enable him constantly to look into the corridors of every human mind and to take note of every human work.

A staggering thought, but the attributes of God are limitless. The God with whom we have to do has no restrictions on his exhaustless power except for self limitations and things that would be inconsistent. Otherwise, he is no better than Hindu idols or the big-bellied images of Buddha. When we say, “God,” we say “immensurable.”

The eye of deity runs to and fro upon the earth and he sees every thought and deed. Furthermore, he judges every deliberation and endeavor at the precise moment it is entertained. This staggering concept is expressed in the song we used to sing: “There’s an All Seeing Eye Watching You” (Rev. 4:6-8).

Some were offended by the thought of the big-eye of God tracking desire and performance and objected to the sentiment of the song and it has fallen into disrepute. How sad! The song expresses a sound biblical idea.

If we keep ever in mind that God knows and evaluates our thoughts and deeds, then our conduct will improve mightily — which it doubtless needs to do.

Jehovah “judgeth the peoples” (Job 36:31). “There is a God that judgeth in the earth” (Ps. 58:11). “My sayings” hath one that “judgeth him” (John 12:48). “He that judgeth me is the Lord” (1 Cor. 4:4). The Father “without respect of persons judgeth according to each man’s work” (1 Pet. 1:17).

The word judgeth, as you know, is present tense, which means an ongoing action. It is happening right now. So, God immediately judges every thought you think, every deed you do. Furthermore, the Mighty Hand of God writes motives and performance in a heaven register.

Think about that!

God looks not only at the action but also at the motive that prompts the action and judges and records it.

How solemn that makes every passing moment. How seriously we must regard every thought and deed.

“There’s an All Seeing Eye Watching You”

When you die, based on your earthly behavior, you are assigned to be comforted in Abraham’s bosom, or to being tormented in flames of fire. The case of the rich man and Lazarus, as reported by Jesus in Luke 16:19-31, makes it clear that at the moment of physical death the spirit of every man is judged. A decision is made as to his eternal destiny.

There is a great gulf fixed and a disembodied spirit may not pass from one estate to another. If he is on the side of torment, that cannot be changed; if on the side of comfort, that cannot be changed.

Death fixes the eternal destiny of every spirit.

But wait a minute … have we not been saying that “there is a God that judgeth in the earth.” The person as already been judged. He was judged while he lived. Now that he is dead, he is judged? Two judgments. One in life and the other at death.

Is that fair?

Unless you want to sit in judgment on God, it is fair to have at least two judgments — in life, and at death.

There is also to be a final judgment. When Jesus comes to earth the final time, sometimes called the second coming, all the nations will be gathered before him to be judged (Matt. 25:31-46). He will separate all the people who have ever lived upon the earth on the right hand and on the left hand. The saved — the sheep — are set upon his hand, and the lost — the goats are placed on his left hand. After the separation — the judgment — the Master will say to them on his right hand, “Come, ye blessed of my father, receive the kingdom prepared for you from the foundations of the earth.” And to those on the left hand he shall say, “Depart from me ye cursed into the fire prepared for the devil and his angels.”

The ultimate judgment is two-fold. There is first a separation (judgment), and then there is a judgment.

Multiple judgments!

Is it fair?

Is it double jeopardy?

The answer is “yes, it is fair seeing that God does it;” and yes, it is double — maybe even triple — jeopardy. If God chooses to do that way, who are we to complain.

“Ye turn things upside down! Shall the potter be esteemed as clay; that the thing made should say of him that made it, He made me not; or the thing formed say of him that formed it, He hath no understanding?” (Isa. 29:16).

P.O. Box 690192
Houston, TX 77269-0192

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What About the Rapture?

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by Joe E. Galloway

Vol. 106, No. 6, 7, and 8

The rapture is a widely accepted denominational doctrine. Popular TV and radio evangelists teach this idea. Several best-selling religious books deal with this subject. Hal Lindsey’s book, The Late Great Planet Earth, became a Hollywood movie. This book, first printed in 1970, was so popular that by 1976 it had gone through forty-two printings!

The result of this blitz of teaching is alarming. The news media mentioned the War in the Persian Gulf as maybe connected with Armageddon. Many people are using the term “the rapture” as if it was a commonly known and established future event, but the word “rapture” is not in any credible translation of the Bible.

The denominational idea of a coming rapture confuses folk and makes it difficult for them to understand and accept the truth. It is necessary to combat this false teaching before we can begin successfully to teach basic Bible truth. Some members of the church have accepted the teaching as Biblical. Brethren, we must teach the truth on “end times” and answer this false doctrine.

This incorrect view of “the rapture” says that Christ will soon appear and take the saved away from the earth for a seven-year rapture, leaving the unsaved on the earth to suffer. Most of us have read articles or heard hair-raising stories on what these people say will occur when Christ raptures the saved.

The anecdotes tell of men waking up and finding their wives and children mysteriously gone. Others, at work, abruptly disappear from their machines and desks. Drivers and pilots suddenly vanish, causing crippling crashes.

Those not raptured panic, not knowing what has happened. The phone lines are jammed as people call the police, the newspaper office, the radio station. Disorder is rampant. Finally, some slowly realize the “rapture” has taken place, and they, not ready, were left behind. Meanwhile, the saved have inexpressible bliss.

TOO NEW TO BE BIBLICAL

Few people seem to know this unbiblical teaching is somewhat new. Although the false doctrine of premillennialism has been around for a while, dispensational premillennialism (from which comes the rapture idea) is dated from about 1830, beginning with John N. Darby and the start of the Plymouth Brethren movement.

One writer claims the two-stage idea of Christ’s coming commenced with Miss Margaret MacDonald in Port Glasgow, Scotland a few years earlier. No one can trace it back before the 1800’s. This shows the doctrine to be unscriptural. It started 1700 years too late to be from God!

THE DISPENSATIONAL PREMILLENNIAL THEORY EXPLAINED

Dispensationalists, generally, teach that all human history falls into seven divisions. They disagree on the designations and the exact periods covered in the first five dispensations, but all agree we are now living in the sixth period, called, by them, the Dispensation of Grace. They expect the seventh dispensation to last one thousand years and call it, The Millennium.

Most say the Dispensation of Grace will soon end with the reputed rapture. The living righteous will be caught up to meet Christ in the air to be judged and rewarded. The rapture lasts seven years (the “final week” of Daniel’s prophesy – Daniel 9:27)

On earth, during this seven-year period, is The Great Tribulation. During the first part of this period, the Jews in Palestine make a covenant with Antichrist. They rebuild the temple, renew its sacrifices, and convert many to Judaism.

In the middle of this seven-year period the Antichrist breaks covenant with the Jews and demands to be worshiped. Multitudes are slaughtered in a great persecution.

After seven years, Christ comes back to earth with the raptured saints. Dispensational premillennialists call this The Revelation. The battle of Armageddon is fought and the Antichrist is destroyed in the war.

The righteous dead are, at last, remembered and resurrected. All the nations are judged. The millennium begins. Christ rules the world from earthly Jerusalem, sitting on David’s literal throne. After the thousand years, Satan is loosed for a little while. After Satan’s last fling, the wicked dead are resurrected and judged in “The Great White Throne Judgment.”

A PROOF TEXT

Teachers of dispensational premillennialism claim First Thessalonians teaches their speculation about a rapture and tribulation and millennial reign of Jesus on earth. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:17).

The verse does mention the living saved, along with the resurrected saved, caught up to meet the Lord in the air, however the passage speaks of what occurs after all the dead are raised and judged and says nothing of a secret rapture. The passage also indicates the redeemed in Hades are resurrected and the saved on earth are transformed simultaneously.

The book of First Thessalonians does not teach a clandestine return and rapture but says, “he (Jesus) shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God” (1 Thess. 4:16). This is one of the noisiest verses in the Bible! The verse says, “the dead in Christ shall rise first.”

Verse 17 says the saved of earth shall, with the sainted dead, be caught up “in the clouds to meet the Lord in the air: and so shall we ever be with the Lord.” The word “so,” most people know, is an adverb of manner, and means “in this manner,” that is, “in the air,” shall we ever be with the Lord.

The rapture notion teaches, instead, that only the living righteous will be caught up in the air to be with Christ for seven years. Then they are to return to earth with him in The Revelation.

The advocates of a covert coming of Christ and the rapture say the Bible pictures the final coming Jesus as like a thief. So, they think, he will sneak in and snatch the saved from the earth secretly, like a thief doing his work.

The Bible does not teach the act of Christ’s coming to be as a thief, but says “the day” comes like a thief in the night (1 Thess. 5:2). This does not teach that Christ will be sneaking in and out but shows we cannot know when Christ is coming.

CONTRARY TO BIBLICAL TEACHING

Many things in this fanciful doctrine contradict Bible truth! The word “rapture” is not Biblical. Hal Lindsey says it is not in the Bible and tells us not to look for It (The Late Great Planet Earth, page 126). Consider some discrepancies of this doctrine with God’s revealed truth.

First Discrepancy

The idea that the saved are to be taken from the world, while the lost remain, violates Bible teaching. The parable of the tares (Matt. 13:24-30; Matt. 13:38-43) disproves this notion. The wheat and the tares grow together “until the harvest” (13:30). Jesus tells us “the good seed are the children of the kingdom” and “the tares are the children of the wicked one” (13:38). “The harvest is the end of the world” (13:39). The sacred scriptures say the good and the bad will “grow together” until the “end of the world.” In the final harvest the householder will command, “Gather ye together first the tares, and bind them in the bundles to burn them: but gather the wheat into my barn” (verse 30). Jesus’ interpretation of the parable says, “The Son of man shall send forth his angles, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun” (verses 41-43). The impress of the passage is a simultaneous judgment of the saved and the lost. The parable says the lost are to be cast into the fires of hell at the same time the saved go to their heavenly mansions.

Second Discrepancy

Dispensational millenarians teach separate resurrections of the good and evil. According to them, the transformed righteous of earth are swept away to a seven-year ecstasy. After the seven years, the sainted dead are resurrected to take part in a victorious 1,000 year earthly kingdom. After this, the wicked are resurrected. This makes different resurrections separated by at least 1,000 years.

Jesus said, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:28-29).

Some try to dodge the force of this by saying that “all” simply refers to the saved. Jesus takes care of this quibble- “they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” The ransomed and the dammed are raised the same hour.

Third Discrepancy

The rapture theory demands a secret coming of Christ. In discussing the destruction of Jerusalem, Jesus told his disciples not to believe it if some said, “Lo, here is Christ, or there” (Matt. 24:23-26). Jesus explained, “For as the lightening cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Matt. 24:27).

Just as all see the flash of lightening, so Christ’s ultimate coming will be open and public. It will not be an event so secret that most of mankind will not even realize Christ has returned until many hours afterward. Acts 1:11 tells us, “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” When he comes again, “every eye shall see him” (Rev. 1:7).

Fourth Discrepancy

The rapture speculation of millennial dispensationalists demands two future, literal returns of Christ. They call one return “the rapture” and the other return “the revelation.” Jesus promised, “I will come again” (John 14:3). He did not say, “I will come again and again.” Hebrews 9:28 tells us that “unto them that look for him shall he appear the second time without sin unto salvation.” A third literal coming of Jesus is not promised in the holy scripture.

Dispensationalists downplay what the Bible says about a second literal coming by calling it the first and second “phase” of his second coming. This does not remove the fact they teach he is coming two more times, with seven years between his second and third coming. The Bible teaches one, still future, literal coming of Christ!

Fifth Discrepancy

A seven-year period of great tribulation on earth triggered by the second, literal coming of Jesus is not in the Bible. Matthew 24:21 mentions “great tribulation” at the destruction of Jerusalem – not after this age and the destruction of the earth.

The great tribulation of Matthew 24 cannot refer to Jesus’ last coming. The passage tells his followers not to return to their houses for possessions and speaks of the difficulty of being pregnant or nursing a baby and of the inconvenience of fleeing during the winter or on the Sabbath, all of which is meaningless, unless he is speaking of Jerusalem’s destruction, and not of his second, final coming. If Jesus is coming again to steal, like a thief, the good folk from the earth, it is pointless to tell them not to pack their clothes nor urge them to pray nor to have babies, nor that it is winter, nor the Sabbath day when he comes to zing them into rhapsody.

Revelation 7:14 speaks of victorious saints who suffered “great tribulation” on earth, who are rewarded by the Lord in heaven. There is no passage in all the Bible that speaks of a great tribulation after the Christian age. The Bible speaks instead of great comfort for the redeemed at the end of this period.

Sixth Discrepancy

The antichrist concept of millennialism is foreign to the scriptures. Antichrist simply means a person who is against Christ. The term is never used in the Bible to designate a leader of the forces of evil at the end of time.

1 John 2:18 helps answer this false emphasis. John said, “even now are many antichrists.” The antichrists of John’s day disprove the claim that one antichrist will appear after this age.

A list of those identified as the antichrist is amusing – Napoleon, Wilhelm, Hitler, Mussolini, Stalin, Henry Kissinger, and Ronald Reagan. Soon someone will add Suddam Hussein to the roll. The prophets for dispensationalism are obviously wide of the mark, but that does not seem to bother their followers. They commonly ignore Deuteronomy 18:22! The prophets of the rapture, who teach lies, are the tail (Isa. 9:15)

Seventh Discrepancy

The battle of Armageddon, according to dispensational millenialists, is a war between the forces of the antichrist and those of Jesus at his literal, second coming. Revelation 16:14 mentions a “battle” and Revelation 16:16 mentions a place called “Armageddon.” Neither the antichrist nor Christ’s last coming is mentioned in this passage.

Pre-millennialists say prophetic statements should be accepted in an unqualified sense. The battle of Armageddon is therefore a verbatim, carnal warfare. Some claim the carnage will be so great blood will really flow to the depth of the horse’s bits – horses will be swimming in human blood.

Will they accept as literal “three unclean spirits like frogs” coming “out of the mouth of the dragon” to gather the kings to battle? The war of Revelation 16 is no more literal than is the instigator a literal frog who comes out of the mouth of a literal dragon.

Eighth Discrepancy

Advocates of the rapture say the earthly phase of the kingdom of heaven is to begin when Christ comes a second time unto salvation. The bible says the earthly phase of the kingdom of God now exists and will end when Jesus appears a final time.

The kingdom of heaven, which John the Baptist said was at hand, began on the Pentecost of Acts 2, during the Roman empire as foretold in Daniel 2:44. First century saints were in it (Col. 1:13-14; Heb. 12:28). At Jesus’ last coming he will deliver an already established kingdom to God the Father (1 Cor. 15:23-25).

Ninth Discrepancy

Dispensationalists list as many as seven separate days of judgment. All such false teachers list at least three days of judgment – one at the claimed rapture of the saints, another for the nations after the assumed seven-year tribulation, and a third at the end of the so-called millennium.

The Bible teaches one day of judgment. Near the end of the gospel of Matthew we read of the day of judgment at least four times (Matt. 10:15; Matt. 11:22-24; Matt. 12:36), and “judgment” (singular) at least two more times (Matt. 12:41-42). “He hath appointed a day in which he will judge the world” (Acts 17:31). The idea of various days of judgment for various groups of people is alien to the Bible.

“As it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb. 9:27-28).

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Working the Works of God

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By H. A. (Buster) Dobbs

Vol. 121, No. 08

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

Still, the Bible does not contradict itself.

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

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

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

Various Works

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Anti-Christs (antichrist)

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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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