When the Babylonian multitudes prostrated themselves in worship before the golden god which Nebuchadnezzar had erected, three young Hebrews refused to bow and remained standing, erect and alone.
When called before Nebuchadnezzar to answer for their impudence and threatened with death in a fiery furnace, they answered:
This is the stand every believer should take for God and His truth. He is able to deliver us from persecution if we stand true, but even if He does not see fit to do this we should still stand alone, if necessary, for the light He has given us from His Word.
Many have suffered temporary loss for standing for their convictions. Hebrews 11 lists among the heroes of faith some who were “tortured, not accepting deliverance,” and others who suffered “trial of cruel mockings and scourgings …bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented” (Heb. 11:35-37).
But we read that these all “obtained a good report” before God and looked forward to “a better resurrection” (Vers. 35,39).
As the apostasy rises all about us and those who stand for God’s truth are often ridiculed and despised, may God give us the grace to stand true regardless of the cost, remembering that any sufferings for Christ are only temporary while the rewards will be eternal.
“The father of lies” always hates the truth, but he does not always oppose it by the same methods. If he fails to succeed as a roaring lion he may appear as an angel of light, suggesting that surely a God of love will not condemn Christ-rejectors forever. Sinners, he will contend, are not responsible for their sins anyway, for does not Eph. 1:11 teach that “[God] worketh all things after the counsel of His own will”? And thus God Himself is supposed to have conceived the idea of sin as “a gracious means to a glorious end,” and to have caused man to fall into sin so that He might finally save him from it!
Why an almighty, all-wise, all-loving God permitted sin to enter the universe must, for the time being, remain an impenetrable mystery to us, but one thing is certain: He is not the author of sin, and never accepts the responsibility for it — except that in grace and love He bore its penalty for man.
God calls sinners “children of disobedience” and “children of wrath” (Eph. 2:2,3), explaining in the clearest language that He hates sin and that His anger is kindled against it (Rom. 1:18; Eph. 5:6; John 3:36). But if God meant man to sin and caused him to sin, how was man disobedient and what cause could God have to be angry? Those who would shift the responsibility for sin from themselves to God should remember that He proclaimed His standards of righteousness in the Law “that every mouth may be stopped and that all the world may be brought in guilty before God” (Rom. 3:19).
The contention that all will finally be saved may at first sound like wonderful grace, but actually there is not one particle of grace in it, for it is based on the theory that since God got us into sin it is only just that He save us from its penalty. But grace is God’s mercy and kindness to the undeserving. In Eph. 2, after calling sinners “children of disobedience” and therefore “children of wrath,” the Apostle Paul goes on to say:
Christian liberty is a priceless possession. It can be abused, of course, but legitimately used it is an overflowing source of spiritual joy and power.
God’s purpose with regard to the liberty of the believer in Christ is aptly summed up for us in one short verse in the Galatian letter:
As the cause of spiritual decline in Israel was always their departure from God’s Word to them through Moses, so the cause of spiritual decline among believers today is always their departure from God’s Word to us through Paul, and if anything is made unmistakably clear in the Epistles of Paul, it is the fact that believers in this present dispensation of grace have been delivered from the Law and, as God’s full-grown sons in Christ, have been “called unto liberty.” The failure of God’s people to appropriate and enjoy this liberty today results in spiritual decline as surely as did the failure of the people of Israel to observe the law of Moses in their day.
Could anything be plainer than those passages in this same Galatian epistle, where the Apostle says by the Spirit:
Thus, to reject our blood-bought liberty and go back to the servitude of the Law is to repudiate not only the Word of God, but the Word of God to us, and this must necessarily result in spiritual decline.
Paul’s farewell exhortations to Timothy were written with great urgency. The time of the apostle’s departure by cruel martyrdom was now at hand and ere long his testimony would be sealed with his life’s blood. It was with this in view that, rather than thinking of himself or now simply “leaving everything with the Lord,” he still kept planning for the future, still occupied with the ministry which the glorified Lord had committed to him many years previous. There was still so much to be done, so many souls to be won, and Timothy must now carry on the work with renewed vigor. Thus it is that we read in II Timothy 4:5:
There is much confusion about evangelism these days.
First, there are some who have concluded from Ephesians 4:11 that the evangelist necessarily belongs to a different category from “pastors and teachers,” or “teaching pastors.” It is true that, according to this verse, some of God’s servants are specially gifted and specially productive as evangelists, but have we read too much into this passage?
Some have read into it that the evangelist need not be a teacher of the Word. He need not be well-grounded in the Scriptures if only he can tell people that Christ died for their sins. This reminds us of the converted performer who, contrary to I Timothy 5:22, was immediately pushed forward by Christian leaders as an evangelist. It cost heavily to secure his services, but it was worth it: he could get crowds! He was barely grounded in the Scriptures, but what matter? He has such a way with him: he could tell such interesting stories and had written several popular gospel songs. He was able to induce many hearers to make “decisions” for Christ just because he had come to the pulpit straight from show business. To quote his own words, “I leave doctrine to the theologians. I preach Christ.”
But the question immediately arises: “Christ who?” “What Christ?” It makes a great difference whether one preaches the Christ of Palestine or the glorified Christ proclaimed by Paul. And it makes a greater difference whether he preaches that Christ of Liberalism or the Christ of the Bible.
A similar notion prevails that foreign missionaries (also actually evangelists) need not be thoroughly grounded in the Word to do justice to their ministries. But all this is unscriptural and wrong, and the churches established by such missionaries cannot be spiritually strong.
St. Paul was doubtless the greatest evangelist that ever lived and he won the lost to Christ by teaching the great doctrines of alienation, reconciliation, justification, etc. And today the evangelist, no less than any minister of God, must be well-grounded in the Word, for souls are saved only as the Spirit uses the Word (I Pet. 1:12-25).
Thus the proclamation of the gospel is not to be separated from the Word. Those who are saved — and many are not truly saved — through hearing no more than a verse or two from the Scripture, presented along with an emotional and psychological appeal, are often easily swayed and must at best be spiritually weak. But when the great doctrines of salvation are taught from the Scripture, those who hear and believe begin already to be established in the faith. Nor will they be easily shaken, for nothing so grips the heart of man like the Word, understood and believed. This writer will never cease to thank God that he was saved through the teaching of the Word. One blessed result of this is that, never once since that day forty-four years ago, has he ever doubted His eternal security in Christ.
To look at this subject from the other side, there are some who suppose that the pastor or Bible teacher need not be an evangelist. He can always have gospel literature ready to hand to interested persons and can from time to time call in evangelists for special service. As one pastor said to this writer, “Some of us simply are not evangelists and we should not try to be.” But the pastor was wrong, dead wrong, for as we have seen, Paul wrote to Timothy, the pastor and Bible teacher at Ephesus: “Do the work of an evangelist, make full proof of thy ministry.”
Does not this clearly imply that the pastor, the Bible teacher, who does not do the work of an evangelist, is inefficient in his ministry? For one thing, such a pastor shows a shameful lack of concern for the lost, for he fails to press home to the hearts of his unsaved hearers the urgency of many of the very Scripture truths which he discusses in his sermons. For another thing, he disobeys God, who says, “Do the work of an evangelist”; indeed, who has committed to us all “the ministry of reconciliation” to be fulfilled as “the love of Christ constraineth us” (II Cor 5:14-21).
If pastors and Bible teachers were more faithful in doing “the work of an evangelist,” the general public would not be so readily taken in by the unscriptural and God-dishonoring methods of evangelism so popular in our day, methods which create much interest and make statistics but also do much to confuse both the lost and the saved and to make void the Word of God.
Finally, does not Paul’s Spirit-inspired injunction apply indirectly to every believer in Christ? Are not our pastors simply our leaders in the work of the Lord? Shall the congregation sit idly by as the pastor alone does “the work of an evangelist?” God forbid! The pastor is rather to be an example to his flock to go and do likewise. How well this writer recalls the days of the so-called Darby-Scofield movement, when multitudes all over the country thronged to hear Bible teachers like Gaebelein, Gray, Gregg, Ottman, Chafer, and Newell. These able men of God expounded the Word as the “blessed hope” of the Lord’s return was being recovered. But these Bible teachers were evangelists too, in the truest sense of the word, and their evangelism was contagious.
In those days almost all premillenarians, including the young people, carried New Testaments in their pockets wherever they went. Why? They hoped and prayed for opportunities to testify to others about God’s plan of salvation through Christ and they wanted to show them the way from Scripture. In those days if a Christian failed to have a New Testament with him, he was apt to be reproved with the words: “What, a soldier without a sword!” By contrast, few believers carry New Testaments about with them today, and they certainly don’t carry Bibles! Here at Berean Bible Society, we still sell many Bibles for use at home and church, but rarely does a New Testament go out the door.
Some are telling us today that this brand of fundamentalism is out of date and ineffective in these fast-changing times. We reply that all of us ought to get back to this brand of fundamentalism, this earnest effort to personally win souls to Christ by showing them God’s plan of salvation from the Scriptures.
God help His people in general and our spiritual leaders in particular, to “do the work of an evangelist.”
We know that God forgives the sins of His people, but does He forget them? It would seem so. Our text suggests that He “will not remember” the sins committed against Him by His children (Isa. 43:25). Believers have always found a great deal of comfort in this blessed thought.
But then God calls upon us to likewise forgive others “even as God for Christ’s sake hath forgiven you” (Eph. 4:32). Doesn’t this suggest that we too should forgive and forget?Perhaps you are thinking, “But Pastor, you don’t know what they did to me!” True, but was it more than what was done to God when men crucified His Son?
Remember, God’s vow to forgive and forget the sins of His people includes even the brutal murder of His only begotten Son. We are tempted to think, “Well, it’s easy for God to forget,” but such is not the case. God says of the sins of unbelievers that He “will NEVER forget ANY of their works” (Amos 8:7). How then can this God of “total recall” forget oursins? Does His memory have a convenient “on/off ” switch that makes it easy for Him to forgive and forget? If so, then we who do not have such a switch would have an excuse for forgiving but not forgetting. But if God has such a switch, would He not also have to erase His memory of Calvary, or else forever wonder why His Son had to die? But it cannot be that God could forget the Cross, for Revelation 5:6 joins John 20:27 to reveal that the Lord’s resurrection body will forever bear the scars of the Cross, making it impossible for God—or us—to ever forget His sacrifice for our sins.
What then is the answer to our question? Can God forget our sins? Perhaps the reader has noticed that we never read that God will forget the sins of His people, but rather that He “will not remember” them. By a deliberate act of His “will” He chooses to act toward us AS IF He has forgotten our sins, on the basis of the blood of the Cross. That’s how fully and completely He has forgiven our sins. And if we are to forgive others “as” God forgave us, then we too must choose to act toward others as if we have so fully forgiven their transgressions against us that we have forgotten them--also on the basis of Christ’s shed blood. This and this alone is complete forgiveness of others, and it is high spiritual ground indeed.
May God help us to live with a slate wiped clean of “all bitterness, and wrath, and anger, and clamour, and evil speaking… with all malice” (Eph. 4:31).
To carry the news of the Battle of Waterloo to England, a ship signaled to a man on shore, who relayed the word to another on a hill, and so on across Britain. The first word, “Wellington,” was signaled. The next word was “defeated.” Then a fog closed in, and the message was interrupted. Across England, people wept over the message: “Wellington defeated.” Then the fog lifted. The communication continued with two additional words: “the enemy.” And Englishmen celebrated the victory.
There was great sorrow when the body of Jesus was carried from the cross to the tomb. The signal seemed to say, “Jesus Christ defeated.” But three days later the fog lifted and it was announced, “Jesus Christ defeated the enemy!” Through Christ we have complete victory over our enemies of sin, death, and Satan, and we have new life, a glorious hope, and the certainty of our own resurrection one day. But the subject of resurrection in God’s Word is one that needs to be rightly divided.
In the fifteenth chapter of I Corinthians, Paul speaks of the resurrections, both prophetic and according to the revelation of the mystery. In verses 23-28, Paul outlines the prophetic “order” of resurrections, and he begins with Christ’s. As Paul spoke of the gospel of salvation in verses 1-4, he made it clear that Christ’s resurrection was prophesied: “He rose again the third day according to the Scriptures” (I Cor. 15:4 cf. Psa. 16:10). In verses 20 and 23, Paul refers to Christ’s resurrection as being the “firstfruits,” meaning that His resurrection is a foretaste of what is to come. Christ’s bodily resurrection guarantees the great harvest of bodily resurrections yet to come for both the kingdom saints and the Body of Christ.
Notice though how Paul says “they [not “we”] that are Christ’s at His Coming” (I Cor. 15:23), speaking of the resurrection of the prophetic saints after Christ’s second coming. These saints will be raised and ushered into the earthly, millennial reign of Christ. This is the “first resurrection,” and it includes all the saved from the prophetic program, or in other words, all the saved from the past, prior to this dispensation of grace, and all the future martyred Tribulation saints. As Revelation 20:6 states,
Following the thousand-year Kingdom, when Christ “must reign, till He hath put all enemies under His feet” (I Cor. 15:25), comes the time when “The last enemy that shall be destroyed is death” (I Cor. 15:26). After the Great White Throne, “death and hell” will be “cast into the lake of fire” (Rev. 20:14) and “there shall be no more death” (Rev. 21:4). The second resurrection, or “resurrection of damnation” (John 5:29), of all the unsaved of all ages will take place at this time, when they will be fitted with bodies to endure everlasting punishment.
After Paul gives this prophetic sequence of events regarding resurrection, in verse 51 he brings up a secret coming and a secret resurrection that wasn’t ever before revealed.
The “first resurrection” and this secret resurrection are two different resurrections. The prophesied “first resurrection” will take place after Christ’s prophesied second coming. The secret resurrection will take place at Christ’s secret coming, the Rapture (I Thes. 4:13-18). This coming of Christ and its resurrection is part of the “revelation of the mystery” (Rom. 16:25), the message which had been hid in the mind of God and revealed first to the Apostle Paul (Eph. 3:1-9). All the previous resurrections, such as Christ’s resurrection, the first resurrection, and the resurrection of damnation were all revealed in the Old Testament (Isa. 53:10; Dan. 12:2), but not the resurrection of the Body of Christ.
Notice how the personal pronouns change from “they” to “we” here as Paul applies this coming of Christ and resurrection to the Church, the Body of Christ: “We shall not all sleep, but we shall all be changed” (I Cor. 15:51). The Rapture is the bodily resurrection day for the Body of Christ only, which is not referred to or revealed outside of Paul’s letters. The Rapture and its secret resurrection is part of the mystery program while the second coming and its first resurrection belong to the prophetic program.
As the Lord said, “no man hath ascended up to heaven” (John 3:13). We know that later, when Paul was stoned to death (Acts 14:19), he was “caught up to the third heaven” (II Cor. 12:2), but this was so he could continue to “come to visions and revelations of the Lord” (v. 1). Now that the Bible is complete, there is no need of any further revelations from God, and so there is no need for anyone to be caught up to heaven and return.
The only reliable information about heaven is found in God’s Word. After describing the vision of the kingdom of heaven that the Lord gave him, Peter added that the Word of God was “more sure” than what he had seen with his own eyes (II Pet. 1:16-19).
It’s tempting to think that this boy’s experience will persuade people to believe, but Abraham was right: “if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31).
In strong language the Apostle bids Timothy to “charge some that they teach no other doctrine”; no other doctrine, obviously, than that which he had taught them. In 1 Tim. 6:3-5 he closes his epistle by saying:
In these passages the Apostle emphasizes the importance of fidelity to that heaven-sent message committed to him by revelation; that message which he says in Tit. 1:2,3 was “promised before the ages began” but made known “in due time… through preaching which is committed unto me…”
Ever since Paul’s day religious leaders have substituted other messages for that committed by the glorified Lord to Paul. The law of Moses, the Sermon on the Mount, the “great commission,” and Pentecost have all been confused with God’s message and program for the dispensation of grace. This is what has bewildered and divided the Church and ripened it for the apostasy.
With all the confused thinking about the Ten Commandments and the Sermon on the Mount fifty years ago it was little wonder that modernism swept so many off their feet with its teachings about Jesus of Nazareth, the Man of Galilee, following his footsteps, social betterment, political reform, etc. Multitudes were so taken up with the social gospel, so eager to help make the world a better place to live in, that they did not even notice or believe that the modernists denied the very fundamentals of the Christian faith.
But the new evangelicalism of our day is still more dangerous. It is big. It is well financed. It is popular. It is subtle. Perhaps its greatest danger lies in the fact that while claiming to be “conservative,” it minimizes the importance of the fundamentals and the danger of apostatizing from them.
Thus the inspired words of the Apostle Paul: “Charge some that they teach no other doctrine,” are more urgently needed in our day than they were in his.
Hebrews 2 states that unbelievers are, “through fear of death… all their lifetime subject to bondage” (Ver. 15). How often they must ask themselves: “What will become of me: finally become of me?” The best they can hope is that God will be merciful to them and accept them at last, but God cannot do this without a just basis, and since unbelievers have rejected His gracious payment for sin, they must remain under its condemnation. Many hope that physical death will be the end for them, but they fear that the Bible may be true and that death will not be the end.
This writer once talked with a profane barber who had boasted that he was his own “God,” and would be until they put him “six feet under.” To this we replied: “The Bible says that ‘it is appointed unto men once to die, but after this is the judgment.’ You may not believe this, or accept it as the Word of God, but you can’t prove it isn’t so, and I would urge you to look into it carefully, asking God to give you light.”
Here we ask the reader a very personal question: Are you saved? Have you accepted Christ and His payment for your sins, now standing before God “justified from all things,” and “accepted in the Beloved”? If not, we beg you: do not delay. These are serious times and who knows how soon God will take His own away and bring this dispensation of grace to a close. Then it will be too late, so we urge you, face up to your sinful condition now, and place your trust in the Lord Jesus Christ who, in infinite love and grace, bore the burden of your guilt and condemnation at Calvary. “Believe on the Lord Jesus Christ, and thou shalt be saved…” (Acts 16:31).
This should be self-evident to us all. If blessing is gained by the works of the Law, it is earned. This is why Gal. 3:18 says: “If the inheritance be of the law it is no more of promise, but God gave it to Abraham by promise.”
The Apostle Paul, God’s great apostle of grace, declares in Rom. 4:4,5:
But let’s go back to that phrase: “the law worketh wrath.” Many people somehow do not see this. Even some clergymen tell us that the Law was given to help us to be good. But God Himself says, “the law worketh wrath.” Every criminal knows this, and every sinner should know it. God certainly places strong emphasis upon it:
If we come to God expecting eternal life because of our good works, are we not offering Him our terms, which He can never accept? He will never sell salvation at any price, and certainly not for a few paltry “good” works, when our lives are filled with failure and sin.
Our only hope? God has promised to give eternal life to those who trust in His Son (John 3:35,36; Acts 16:31; etc.).
A “landmark” is a mark that designates where your land ends and your neighbor’s land begins. Modern surveyors drive a metal rod into the ground to separate and distinguish property, but ancient landmarks often consisted of a stone that could be removed by someone wishing to encroach upon his neighbor’s land. God pronounced a “curse” upon any man who would dare to so mistreat his fellow-Hebrew (Deut. 27:17). This was because after God divided up the Promised Land amongst the children of Israel in the Book of Joshua, He commanded them that it not be sold (Lev. 25:23; Num. 36:7). This is why Naboth refused to sell his land to Ahab (I Kings 21:1-3). Naboth wasn’t being stubborn or disrespectful to his king, he was being faithful to the Law of his God (cf. Ezek. 46:18).
Landmarks to this day continue to mark where your land ends and your neighbor’s land begins. However, today we also have certain societal landmarks that God has to help us distinguish between right and wrong. For instance, for thousands of years, mankind clearly understood where to draw the line between right and wrong when it came to the subject of abortion. Then in 1973, our Supreme Court removed the landmark when they legalized abortion, and we have been living with the holocaustic consequences of this “landmark decision” ever since. Now societal surveyors are taking aim at yet another God-given landmark, the definition of marriage that limits it to the bond that can only exist between a man and a woman in the eyes of God.
Such landmarks also exist in the spiritual realm of Bible doctrine. The historic fundamentals of the faith that define Christianity have for centuries helped God’s people determine where truth ends and error begins. These spiritual landmarks are always under attack, and the day in which we live is no exception. To counter this trend that was present even in his own day, the Apostle Paul challenged young Timothy:
While we should always be open to receiving new understanding from God’s Word “with all readiness of mind” (Acts 17:10,11), we must “prove all things” and “hold fast” only “that which is good” (I Thes. 5:21). We have a rich “inheritance” in Christ (Eph. 1:11,14) that these landmark doctrines serve to protect. Let’s work together to preserve them.
In Romans 5:12 God tells us how we are all related to the first man, Adam:
This verse clearly indicates that every child born into the world since Adam has partaken of Adam’s sinful nature.
Parents sometimes wonder why their children act as they do. The answer is simple! Every child is related to rebellious Adam by physical birth, and soon rebels like Adam, whose offspring he is.
In Scripture we are told that God “commendeth His love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:8).
When you are in trouble and someone comes to your aid, are you not automatically drawn to that person? Should we not then be attracted to the One who cared so much for us that He “made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross” (Phil. 2:7,8)?
Through natural birth we partake of the sinful natures of our parents back to Adam, and frequently we even have the same physical features as our parents. How touching, then, to know that the Lord Jesus Christ took on Him “the likeness of men” (apart from sin) and, as the God-man, died for our sins upon the cross, where sinful men (people like us) nailed Him! As we recognize this and place our faith in Him, a spiritual birth takes place and we become the children of God (John 1:12). More than this, we become members of the Body of Christ, God’s new creation, for “if any man be in Christ, he is a new creation” (II Cor. 5:17). “created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them” (Eph. 2:10).
Abraham’s faith in God was strong. When God called him to forsake his family, friends and country, he obeyed and “went forth, not knowing whither he went.” When God promised to multiply his seed as the stars of heaven, he believed it, though childless. When, in his old age, God promised that he would still have a son by ninety-year-old Sarah, he believed it even though he had waited so long, seemingly in vain. When God promised to give his seed the land in which he had sojourned, he believed it, though all reason argued against it. When God asked him to offer in sacrifice the son born so late in life, the son upon whom all the promises depended, he obeyed, concluding that it must be God’s plan to raise him from the dead!
Such was Abraham’s faith in God! Three times this is emphasized in Romans 4 alone: He was “not weak in faith” (Ver. 19); he “staggered not at the promise of God through unbelief,” but was “strong in faith” (Ver. 20).
But it was not the strength of Abraham’s faith that saved him; it was the fact that the object of his faith was God (See again Gen. 15:6). He had placed his faith in the right Person. His faith became “strong” only because he had heard and believed God in the first place.
The simplest, humblest believer, who ever so feebly commits himself to God and His Word, is “justified freely by His grace through the redemption that is in Christ Jesus” (Rom. 3:24).
Those who have no time for God should consider what their circumstances would be if He had no time for them; no time to paint the sunsets, no time to send the warm sun’s rays or the refreshing showers, no time to make the crops and flowers grow. We doubt that any thinking person would actually want nothing to do with God.
Cain despised God’s authority and finally murdered his brother, but when he was driven from the presence of God he said: “My punishment is greater than I can bear” (Gen. 4:13).
One of the saddest sentences in the gospel records is our Lord’s prediction that He would have to say to some: “I never knew you; depart from Me, ye that work iniquity” (Matt. 7:23).
Just what it will mean to be “cast into the lake of fire” (Rev. 20:15), we pray God none of our readers will ever find out, but the Scriptures do clearly indicate that those involved will be cast forever out of the presence of God.
Thank God, it is not He who desires this. He paid for our sins at Calvary to reconcile us to Himself (Eph. 2:16). St. Paul declares that God has called believers “unto the fellowship of His Son” (1 Cor. 1:9) and that at His coming for them they shall “ever be with the Lord,” adding: “wherefore, comfort one another with these words” (1 Thes. 4:17,18).
God has demonstrated His love for us in Christ. Why not respond by gratefully trusting Christ as your Savior?
We ran across an article recently, entitled: “Yes, the Bible is a Confusing Book.”
The article did not even attempt to dispel this “confusion,” or in any way help its readers to understand the Bible. It did not suggest even one basic rule of interpretation. Nor did it explain why the Lord Jesus Christ and the apostles constantly exhorted men to study the Bible.
The Bible is indeed a very large Book, so that the greatest of us will never understand it all. Moreover, it is God’s Book and must necessarily contain much that is “hard to understand.” But this makes it the greater challenge to the believing heart to seek divine aid in exploring its depths and the greater joy when precious stones are brought up from this exhaustless mine.
God does not reward lazy and indifferent Christians with light from His Word, but confusion invariably vanishes as we prayerfully obey His command:
In studying the Bible there are basic distinctions to be observed; e.g., between the twelve apostles and Paul, the apostle for this age; between the “gospel of the kingdom” and the gospel for our day: the “gospel of the grace of God,” etc., but meantime there are many passages of Scripture so plain and simple that a child can understand them and no theologian can explain them away. For example, in John 3:35,36, we read:
At the other end from the spiritual poverty experienced by those who deem the Bible “a confusing Book,” we have what St. Paul, by divine inspiration, calls “all [the] riches of the full assurance of understanding” (Col. 2:2)
There have been individuals who thought the doctrine of the believer’s eternal security in Christ to be a dangerous heresy. They countered every Scripture on the subject with another to refute it. But in each of these cases it was this great truth, “Who shall separate us from the love of Christ”, that finally persuaded them.
It is significant that the Apostle Paul never tells us about his love for Christ, but he is always telling us about Christ’s love for him and for others! The Law commands: “Thou shalt love the Lord thy God”, but grace puts it the other way, telling us how deeply Godloves us — and this begets love in return. The Apostle experienced discouragements that would have caused him to give up the work of the Lord a thousand times, but he could not. Why? He says, “the love of Christ constraineth us?”(II Cor. 5:14); it bore him along like a strong tide. No doubt he had this very thing in mind when he continued writing in Romans 8.
And therefore defeated? Far from it!
Not only do we win the battle; we are “more than conquerors”, for these adversities serve to draw us into still closer fellowship with Him, thus enriching our Christian experience.
When people or nations engage in battle, generally no one wins; both lose. But Paul’s personal experience serves as the foremost example that in the Christian life, “tribulation, distress, persecution, famine, nakedness, peril [and] sword”bring us more than victory when borne for Him who loved us.
Thus this great chapter opens with “no condemnation” and closes with “no separation”, and the Apostle, gathering all the forces of creation together, whether they be time, space, or matter, declares that none of them can separate us from “the love of God, which is [manifested] in Christ Jesus” (Vers.38,39). Whether it be death or life, heavenly principalities, things present or things to come, height or depth or any other created thing — none of them, nor all together — can threaten our security or separate us from the love of God, which He has manifested to us in Christ Jesus.
In Paul’s day, his “preaching of Jesus Christ according to the revelation of the mystery” encountered opposition on every hand. For faithfully proclaiming the glorious message which had been committed to his trust, he was constantly made to bear affliction and reproach. In one of his earlier epistles we already find a long list of the perils and persecutions he had by then been called upon to endure (II Cor. 11:23-33) and this opposition, bitter and relentless, continued throughout his ministry. In his last letter, written from prison in Rome, he calls attention to the distinctive character of his message, and adds:
“Wherein I suffer trouble as an evil doer, even unto bonds…” (II Tim. 2:7-9).
The almost constant suffering to which the apostle of grace was subjected naturally had its effect upon timid souls. Some, who saw the truth and the glory of his message, lacked the courage to stand with him in making it known. Others, who had started with him were tempted to — and some did — turn back. Of his first appearance before Nero, the Apostle had to say:
In the light of all this it is not strange that Paul should write to Timothy:
Nor is it strange that in II Timothy 2:1-3 the apostle should urge his son in the faith to “be strong in the grace that is in Christ Jesus”and to “endure hardness as a good soldier of Jesus Christ,”especially in the light of the fact that he himself needed constant help in this regard. The average Christian would find it hard to imagine Paul ever needing prayer for courage, yet he closes his Ephesian epistle with the request:
Oh, that all who have come to see the glory of the gospel of the grace of God would pray this prayer for boldness!
Some may suppose that it would require little boldness today to proclaim grace in all its purity. Who is ever persecuted now, at least in free, enlightened lands, for preaching God’s grace? Ah, but do not be deceived. Satan was no less active in his opposition to the truth when Constantine exalted the professing Church to prominence than when his predecessors persecuted the Church and sent its members to death by fire and sword. Indeed, the devil was doubtless more successful in Constantine’s day than he had been when persecution raged. And does any believer in the Word of God suppose that Satan has relented in his opposition to the truth today, just because men, at least in this land, are not burned at the stake or thrown to the lions? Do not be misled. Satan’s enmity against God and against His Word continues undiminished. His hatred of “the gospel of the grace of God,” is as bitter, and his opposition to it as determined, as it ever was. But well does he know that the constant discouragements connected with being in the minority often succeed in silencing those who would stand against physical persecution.
Let us, who know and love the truth, determine by God’s grace thatnothing shall make us unfaithful to our glorious commission; that, whatever the cost, we shall faithfully and boldly proclaim to others the unadulterated gospel of the grace of God, “the preaching of Jesus Christ, according to the revelation of the mystery.”
In years gone by, when life was simpler, men had more time to ponder over the really important questions: What will become of me when I die? Is there a heaven — and a hell? Can I know God? Will He forgive my sins? If so, on what basis? What must I do to be saved?
The materialism, commercialism and technology of our day, however, have so complicated life that secondary problems hinder many people from even considering at leisure that which is most important.
Yet, despite all the hurry and anxiety, all the noise and distraction, there are troubled souls, hungering and thirsting for true satisfaction, for hearts cleansed from sin, for deliverance from the awful burden of a guilty conscience.
Such people should read Paul’s Epistle to the Romans and meditate on its great message of salvation. In fact, this is the first book they ought to read.
In Romans the inspired Apostle declares that “all have sinned” (3:23) and that “the wages of sin is death” (6:23). But this is not all. Romans also proclaims the good news that the Lord Jesus Christ “was delivered for our offences, and was raised again for our justification” and that therefore we may have “peace with God through our Lord Jesus Christ” (4:25; 5:1).
More than this, Romans offers abundant grace to all who trust in Christ. “The law entered that the offence might abound, but where sin abounded grace did much more abound” (5:20,21). Thus believers are “justified freely by [God’s] grace, through the redemption that is in Christ Jesus” (3:24) and “the [free] gift of God is eternal life through Jesus Christ our Lord” (6:23).
We urge those who are not sure of salvation to read carefully and prayerfully this great Epistle to the Romans. You may be thanking God for the rest of your earthly life — and forever — that you did.
“Being justified… we have peace with God”!
What a priceless blessing! We believers are prone to take this blessing altogether too much for granted. Since the day we trusted Christ and the burden of sin rolled away, most of us have never had another question about our eternal destiny. Hence the danger of taking our salvation for granted.
We often fail to appreciate sufficiently what it means to be able to arise in the morning, go about our business during the day and give ourselves up to unconsciousness at night, always assured that through our Lord’s redemptive work we have “peace with God” and our eternal destiny is secure. Surely this knowledge should overwhelm our hearts with constant gratitude and have a profound effect upon our daily conduct.
The companion blessing to “peace with God” is our full and free access into His presence: another blessing of grace far too little appreciated. Think of the wonder of our free access to God; how He, the Ruler of the Universe, invites us to come confidently before His “throne of grace” at our convenience — “in time of need.”
We should never forget that this high privilege was purchased for us by the precious blood of Christ, and that having thus been purchased, it is His will that we believers avail ourselves of “this grace.” Could there be greater proof of His love for us?
Three times in Rom. 1:14-16, the Apostle Paul uses the phrase “I am,” and each one carries an important message for every true believer in Christ.
First he says in Verse 14: “I am debtor” — debtor to all men, to tell them about the saving work of Christ. But why was he indebted to people he had never even seen? For several reasons.
First, he had in his hand what they needed to be saved from the penalty and power of sin. If I see a drunkard lying across the railroad track and I do nothing about it, am I not a murderer if he is killed by the train? If I see a man drowning and I have a life buoy in my hand but do not throw it to him, am I not a murderer if he goes down for the last time? If I see millions of lost souls about me and, knowing the message of salvation, do not tell them, am I not guilty if they die without Christ?
Further, Paul felt himself a debtor to others, because the Christ who had died for his sins had also died for the sins of others. As he says in II Cor. 5:14,15: “Christ died for all, that they which live should not henceforth live unto themselves but unto Him who died for them and rose again.”
Finally, the Christ who had died for Paul’s sins, had commissioned him to tell others of His saving grace. Thus he says in I Cor. 9:16,17:
Paul could say further what every true believer should be able to say: Not, “I am debtor, but,” but rather, “I am debtor… So, as much as in me is I am ready” (Rom. 1:15). He was ready to discharge his debt because he had that with which to discharge it — the wonderful “gospel of the grace of God.” And he did indeed make this message known to others with all that was in him.
And now the third “I am”: “I am debtor… so I am ready… for I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth…” (Ver. 16). Paul was always proud to own Christ as the mighty Savior from sin. Do you know Christ as your Savior? Do you tell others about Him?
There are different kinds of salvation in Scripture. Paul spoke about the salvation of our souls (Eph. 2:8,9), but he also spoke about his physical salvation from prison (Phil. 1:19 cf. Ex. 14:13). Additionally, he advised Timothy that if he would continue in Pauline doctrine he would “save” himself from the misery that always comes from not continuing in Pauline doctrine! (I Tim. 4:16). There is also the salvation from despair that the hope of the Rapture gives (Rom. 8:23,24), and the Rapture itself is called a salvation (Rom. 13:11).
The salvation in our text is yet another kind. In the context, Paul says he made the Corinthians sorry “with a letter” (II Cor. 7:8), i.e., his first epistle to them, in which he rebuked them for not disciplining the man living in fornication (I Cor. 5). They then “sorrowed to repentance” about this (II Cor. 8:9). The wordrepentance means to have a change of mind, and they changed their mind about allowing the fornicator to continue in their midst. This “saved” them from the dangerous leavening effect that his presence would otherwise have among them, and so their godly sorrow worked repentance to salvation, a salvation Paul assured them they would not regret or repent of later.
It also worked another kind of salvation among them, one similar to the salvation Paul references in I Corinthians 5:5, where he speaks about the fornicator and tells them,
In context, we know that delivering the man to Satan meant putting him out of the assembly (v. 2,13). Letting him wallow in sin might destroy his flesh, but it would bring him back to the Lord, and “save” him from a loss of rewards at the Judgment Seat (I Cor. 3:15). The Corinthians would likewise be saved from such loss by their obedience to Paul’s instructions. Their sorrow worked this kind of repentance to salvation as well, another salvation they would not regret, of course, for no one at the Judgment Seat will ever repent of having done the right thing.
Twice in the Book of Romans, once in Romans 3:22,23, and once in Romans 10:12,13, God uses the phrase, “There is no difference.”
First it is used in con-nection with the guilt of man. Religious Jews, as well as godless Gentiles; cultured moralist, as well as degraded savages, are proved guilty before God.
In the first three chapters, their privileges and responsibilities are fully discussed, and their arguments are carefully considered. Then comes the awful verdict:
Must we not all bow our heads in shame and admit that the indictment is true? Must we not acknowledge that our condemnation is just? There may, indeed, be differences as to the nature or the degree of our sins, but in this there is no difference: that we all have sinned. And a just and holy God must condemn sin.
It is refreshing, however, to find the phrase used a second time in connection with salvation. Again religious Jews as well as godless Gentiles are included, but this time, how gracious the declaration!
In the matter of sin, God cannot be partial. He cannot be lenient with certain classes or groups whose advantages have been greater. All have sinned, and all must stand condemned.
But neither does He show partiality in the matter of salvation. The rich or cultured or religious are not preferred before others. The illiterate or immoral are not excluded. The Law condemns all, but Christ died to save all, that we might be “justified freely by His grace.”
Friend, are you saved? Are you right with God? You can never hope to be accepted if you approach Him in your own merits, but if you come in the merits of Him who bore your sins, you cannot be turned away. “FOR THE SAME LORD OVER ALL IS RICH UNTO ALL THAT CALL UPON HIM, FOR WHOSOEVER SHALL CALL UPON THE NAME OF THE LORD SHALL BE SAVED.”
It is strange but true that most people — even the great majority of religious people — do not know what a church is. Ask the average man what a church is, and he’s apt to reply: “Well, anybody knows that! A church is a building where people go to worship God.” But this is not correct. The word translated church, in our Bibles, simply means assembly. A church is not a building, but the assembly that meets in the building. Technically, a church is not even a religious gathering, for the same word is used in Acts 19:32 of a riotous mob which had assembled at Ephesus, and this verse says that this assembly was confused and that “the greater part knew not wherefore they were come together.” Perhaps this could apply to many a church today, but the point is that a church is not a building but an assembly of people.
The church of which the Bible has most to say is “the Church of God, which He hath purchased with His own blood” (Acts 20:28), and St. Paul calls the church of this present dispensation, “the Body of Christ,” or “the Church which is His Body” (I Cor. 12:27; Eph. 1:22,23).
Men cannot join this Church by water baptism or any other religious rite, but only by faith in the Lord Jesus Christ. With regard to believers in Christ St. Paul declares: “By one Spirit are we all baptized into one Body” (I Cor. 12:13). And in Rom. 12:5 the Apostle says that “ye, being many, are one body in Christ.”
Many sincere people have had their names on local church rolls for many years before learning this great truth — that the true Church of God is not a building, but the assembly of those who trust in Christ as their Savior. Doubtless, people in and out of many of the religious organizations we call churches belong to this one great Bible Church, while others, with all their religious profession, do not. The question is: Have we sincerely trusted in Christ as the Savior who died for our sins?
True Christians have been saved from the penalty of sin for one reason alone: because of “the love of God, which is [manifested] in Christ Jesus our Lord.”
St. John wrote by divine inspiration:
Let us understand this clearly and remember it always. It is not our love to Him, but His love to us, that saves us — and it is His love to us that keeps us saved. This is where we must begin the Christian life.
A wayward husband returned to his grieving wife one day, after many months of living in sin. Sobbing his heart out in remorse and shame, he told her how often he had longed to be home again with the wife he knew to be so true to him. Asked why, then, he had not returned sooner, he explained that he was ashamed; to which his wife replied: “John, I want you to know something and never forget it: I love you.” John sobbed in response: “Who wouldn’t want to live for a woman like this!”
Just so it is the knowledge that Christ loves us no matter what; that nothing shall ever separate us from His love; it is this that makes the sincere believer determine, by God’s grace, to be always true to Him.
Thus the Scripture doctrine of the believer’s eternal security in Christ by no means leads to careless living. On the contrary, it affords the greatest possible motivation to “live soberly, righteously and godly in this present world” (Tit. 2:11,12).
Let us suppose that you have been saved, but live a careless life and bear a poor testimony before the world. Would water baptism change this? What would it be worth?
But suppose you have been saved and live a godly, consistent life before the world. Is a water-confession necessary? How much is it worth? Don’t be afraid to answer this question honestly. How many “baptized converts” there are who cannot even give a word of testimony for their Lord among the lost!
In a sense, however, the baptism of believers by water in this ageis a testimony — a bad testimony. When the Galatian believers submitted to circumcision it was a bad testimony (Gal.5:2,3). Circumcision, while a part of Peter’s “gospel of the circumcision” had no place in “the gospel of the uncircumcision” committed to Paul (Gal.2:7). And just as circumcision was connected with “the gospel of the circumcision” so water baptism was con-nected with “the gospel of the kingdom”
(See Matthew 3:2,6; 10:5-7; cf. John 1:31; Matthew 28:19; Mark 16:16; Luke 24:47; Acts 2:36-38; Acts 3:19-21).
We solemnly declare that the present day practice of water baptism is a reflection on the grace of God and a confession of a lack of appreciation of the finished work of Christ, and the believer’s completeness in Him (See Ephesians 1:6; Colossians 2:10). Furthermore, it betrays a poor understanding of the heavenly character and position of the Church of this age (See Ephesians 2:6; 1:3; Colossians 3:1-3).
Be a Berean. Search the Scriptures and see whether these things are so.