The Gospel - The Means of Grace VIII

Unbelievers Doomed

"In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." (II Thess. 1: 8)

Will those who "know not God" be finally saved? The only ones who affirm that some will, are the Universalists and the Hardshells. This is a heterodox view, one that is heretical and cultic. It is an extreme minority view and is not scriptural. It is a novel view, not according to the "traditions" of the apostles. The salvation experience consists in coming to know God, to place faith in him, to love him. In fact, trusting and loving God implies a knowledge of God, for one cannot trust and love one he does not know. Those who do not know God are not saved, for saved people know God, the "one true and living God," the "God and Father of our Lord Jesus Christ." Knowing God is not simple theism, for not all who believe in "God," or "gods," are saved. James said - "Thou believest that there is one God; thou doest well: the devils also believe, and tremble." (James 2: 19)

Hardshells speak contradictorily on this subject. Some affirm that one comes to "know" God in being saved or born again. Others affirm that the salvation experience does not give any knowledge, of God, or anything else, affirming that it is a metaphysical sub-conscious experience. It is an experience, they affirm, that only makes knowledge possible, but does not impart any knowledge. But, what do the scriptures say? What did the "Old Baptists" say?

Those Hardshells that teach that regeneration imparts knowlege, or that one comes to "know God" in the regeneration experience, are much closer to the truth of scripture and to the teachings of the old Particular Baptists than are those who deny that regeneration brings one into an intimate knowledge of God. Yet, when they affirm that this coming to "know God" does not involve knowing truth about God and his Son Jesus Christ, then they are in serious error and severely contradict themselves. How can they say, on one hand, that regeneration is a coming to know God and yet say, on the other hand, that those who worship idols, or who only know false gods, have come to "know God" in a biblical sense?

In a previous posting I cited the words of the champion Hardshell debater, C. H. Cayce, who taught that the Athenian idolaters (Acts 17), were "regenerated" before they had heard about the one true God. If salvation is defined as coming to know the one true God, and the Athenians did not know him (as Paul said - "whom you ignorantly worship" or who you are ignorant of), then they were not regenerated before they heard and believed the gospel preached by Paul. The true God was an "unknown God" to the Athenians. They did not know him, and thus were not saved.

If coming to know God is defined by Paul as being a salvation experience, then it cannot be defined as being a sub-conscious or non-cognitive experience. Those Hardshells who affirm that the salvation experience is equated with a coming to know God cannot consistently affirm that it is non-cognitive.

This same kind of contradiction exists by those Hardshells who affirm that God makes one a "believer," of some kind, in the experience of regeneration, and yet teach that he is not made a believer in the one true God, or in Jesus, or in the gospel revelation. Teaching that one is made a "believer," of this kind, in regeneration, and yet teaching that regeneration is non-cognitive, is a glaring contradiction.

"Thus saith the LORD, Let not the wise man glory (rejoice) in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD." (Jer. 9: 23, 24)

Lord God calls upon those who know him to rejoice in that knowledge. Is this knowledge given in salvation? In regeneration? Most Hardshells would say that such a knowledge of God is not given in "regeneration," although it is acquired in "conversion," the former being necessary for final salvation, but the latter not. But, here God calls upon people to rejoice in the fact that they know God, know his nature and character. We may ask the Hardshells - "Is God calling upon people to rejoice in regeneration or conversion?" What does God seem to value more? Does he value a "regeneration" that does not bring people to know him or a "conversion" where people come to know him? Which experience, by Hardshell understanding, brings more occasion for rejoicing? By Hardshell explanation, God's work of "regeneration" does not give a man reason to rejoice, but the Hardshell's own work of "conversion" gives such a reason to rejoice.

Paul affirmed that those who "know not God" are they who shall be eternally destroyed. He defined regeneration/conversion as coming to know God and spoke of those who were not converts to the gospel as those who "know not God" ("...even as the Gentiles which know not God" - I Thess. 4: 5) The "Gentiles" are the same as the "heathen," those who are ignorant of the one true and living God, and who worship false gods.

"And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein." (Acts 14: 15)

"For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God." (I Thess. 1: 9)

This is what happens when a person comes to know God, when he is saved and regenerated. He turns to faith in God from faith in idols. Notice how Paul connects deliverance from the darkness and ignorance of idolatry with being converted by hearing and believing the gospel. Why is this not regeneration? If conversion is what brings a man to know God, and regeneration is also what brings a man to know God, then are they not words describing the same experience? Most Hardshells see the difficulty here and admit that "regeneration," as they explain it, does not bring a man to know the true and living God. Those that do admit that regeneration does bring one to know God have the problem of explaining the difference between regeneration and conversion.

"We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love." (I John 4: 6-8)

In this passage the apostle John speaks about those who are "born of God." He defines those who have been born of God as those who both love and know God. But, one cannot love and know without cognition. Thus, these descriptive words of the apostle uproot the Hardshell understanding of the regeneration experience. Further, John says that those who do not hear the gospel, who do not accept the message of the apostles, are "not of God." This too is contrary to Hardshell teaching for they affirm that there are many who reject the gospel and who are yet "born of God."

"Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit." (I John 4: 13)

To be given the Holy Spirit is to be saved and born again. What does the apostle say results from being given the Spirit? He says "we know" that we dwell in God, the one true and living God. Do Hardshells teach this? No, they do not, but rather teach that many who have been given the Spirit do not know God, and do not know that God dwells in them. Hardshells often talk about people who are saved or born again and yet who do not know it. But, John rejects such an idea. Those who do not know God and know that he dwells in them are those who do not possess the Spirit of God. If a man can be saved and not know it, then he can lose it and not miss it.

"Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you." (John 14: 17)

These words of Jesus are similar to those of the apostle. Jesus identifies the unsaved world by saying that they are they who have not "received" the Holy Spirit, and who do not "know" the Spirit. He affirms that those who have the Spirit with them and in them are not ignorant of the fact, as the Hardshells teach.

"I am the good shepherd, and know my sheep, and am known of mine." (John 10: 14)

These words of Christ present great difficulty for Hardshellism. Jesus says that his "sheep" are they who "know" him. Jesus does not say that only some of the sheep know him, as the Hardshells teach, but that they, as a class, know him. If one does not know Jesus, then he is not one of the sheep.

"But ye believe not, because ye are not of my sheep, as I said unto you...If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him." (John 10: 26, 37, 38)

Again, how does Jesus identify those who are of the class called "sheep"? Not only does he identify the "sheep" as they who hear his voice, and who know him, but are they who believe in him. Further, Jesus is preaching to those who are not sheep, who do not know and trust Christ. But, Hardshells do not believe in preaching the gospel to those who are not elect, or sheep, or born again. Further, what does Jesus admonish these to do? Does he not tell them to "believe" and to "know"? Does he not make it the "duty" of the lost to believe in Jesus and to come to a saving knowledge of him?

"But I said unto you, That ye also have seen me, and believe not. All that the Father giveth me shall come to me (believe in me); and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day...No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." (John 6: 36-40, 44, 45)

These words of Jesus completely overthrow Hardshellism's teachings on salvation, and on what it means to be "born of God." In this passage, rather than using the term "sheep" to identify the elect, Jesus uses the descriptive words "all who have been given to me by the Father," or in short, we can say "the given ones." He says that "all," not just some, of the elect will "see" the Son, meaning they shall recognize him, perceive and experience him. They "all" will "come" to him, "all" will "believe" in him. All these are they who have "learned" from the Father. Hardshells have great difficulty with these words of Jesus. If they limit them to their idea of "regeneration," then they have problems. If they limit them to their idea of "conversion," then they likewise have problems.

If Jesus is strictly talking about a "regeneration" that excludes "conversion," then how do they explain the fact that Jesus describes it as including seeing and believing the Son? How can they exclude enlightenment, being taught by the Father? How do they exclude "coming to Jesus"? On the other hand, if Jesus is strictly talking about "conversion," then how do they deal with the fact that Jesus says that all the elect will be converted? Obviously, the experience Jesus is describing is not sub-conscious and non-cognitive.

"At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." (Matt. 11: 25)

"All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." (Matt. 11: 27)

"And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." (Matt. 16: 17)

These verses are typically defined as talking about the salvation experience. Certainly the old Baptists of the confessions thought so. "Revelation" is an integral aspect of the salvation or new birth experience. Hardshells are divided on this point. Some think this revelation is part of the new birth, while others say it is not, but is talking about the post regeneration experience of "conversion" or "time salvation." Those who say the revelation is talking about being regenerated, cannot consistently affirm that regeneration is a sub-conscious and non-cognitive experience. Those who affirm that the revelation experience of the afore cited verses is talking about conversion, have the problem of explaining how Jesus spoke of this experience of revelation in terms of sovereign and efficacious grace, in the same manner he spoke of quickening sinners. Does the Father not reveal himself and the Lord Jesus to a sinner when he gives him spiritual life?

"And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD." (I Sam. 3: 21)

The Lord's revelation of himself to Samuel occurred at the time when the Lord called him, or spoke to him. How did this revelation take place? By the Spirit alone? Was it not by the Spirit's use of the "word of the Lord"? How does the Father reveal himself and Jesus today? Is it not through the gospel?

"And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart." (Jer. 24: 7)

Is this verse not talking about the regeneration experience? Is that not when sinners are given a new heart? What kind of heart is it? Is it one that is ignorant of God? Again, knowing God is what regeneration effects.

"And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more." (Jer. 31: 34 & Heb. 8: 11)

These verses are in the context of those blessings of the new covenant, of what God has promised to do for his elect as a result of the work of Christ. They are taught to know the Lord. Saved people go out and command others to "know the Lord," and this work will continue until all on earth will know the Lord, or until the "earth is filled with the knowledge of the Lord as the waters cover the sea." (Isa. 11: 9; Hab. 2: 14)

"I will even betroth thee unto me in faithfulness: and thou shalt know the LORD." (Hosea 2: 20)

What is this "betrothing"? Did not Paul speak of it in Romans 7: 4, when he speaks of saved people being "married" to Christ? Is this experience of being betrothed and married to the Lord not regeneration? Notice that the prophet connects being betrothed to the Lord with coming to "know the Lord." Is the ministry not involved in this work? Paul said:

"For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ."

Now, in summation, it is obvious that regeneration is not something different from conversion, and that it is in regeneration/conversion that a sinner comes to revelation and enlightenment, when he comes to know God and believe in him and in Jesus, when he enters into covenant with God. These things are diametrically opposed to Hardshellism.

John Gill, that great Old Baptist, in his Body of Divinity (Book 1, Chapter 3), wrote about "saving knowledge," and wrote: (emphasis mine - SG)

"...there can be no grace without knowledge, no faith without it; the object must be known, or it cannot be rightly believed in.

"The Gentiles, who are described as such who "know not God", are also said to be "without hope", without hope and without God in the world; without hope in God and of good things from him now, and without hope of the resurrection of the dead, a future state, and enjoyment of happiness in it (1 Thess. 4:5,13), an unknown object cannot be the object of love..."

"First, let it be observed, that while men are in a natural, unregenerate, and unrenewed state, they are destitute of divine knowledge; the time before conversion is a time of ignorance; this was not only the case of the Gentile world in general, before the gospel came unto them, but is of every particular person, Jew or Gentile (Acts 17:30; 1 Pet. 1:14), all the sons and daughters of Adam are in the same circumstances..."

"Now while men are in an unrenewed state, and in such a state of darkness and blindness, they are ignorant, 1f1. Of God, 1f2. They are ignorant of Christ, of his person and offices, and of the way of life and salvation by him; as they know neither the Father nor the Son,1f3. They are ignorant of the Spirit of God; "The world seeth him not, neither knoweth him" (John 14:17)..."

"2. Secondly, in every renewed person there is a knowledge of God and of divine things; the new creature or "new man is renewed in knowledge, after the image of him that created him" (Col. 3:10). Spiritual and divine knowledge is a part of the new man, which is no other than an assemblage of grace consisting of various members, of which this is one; it is a part of the image of God and Christ enstamped upon the soul in regeneration, and which gives it a disposition godward; concerning which may be observed..."

"2a. First, the object of it, God; before conversion men know not God, but after that they know him, or rather are known of him (Gal. 4:8,9), there is a threefold knowledge of God, or a knowledge of God that is come at in a threefold way."

"2a3. There is a knowledge of God which comes by the gospel, the doctrine of grace and truth, that is by Christ, who lay in the bosom of his Father, and has declared him, his person, his nature, his grace, his mind and will to men; God has spoken by his Son, and made the largest discovery of himself by him; and makes use of the ministers of the gospel to give the light of the knowledge of the glory of God in the face or person of Christ, who is the brightness of his Father’s glory and the express image of his person: and it is of this kind of knowledge of God in Christ, that souls are made partakers, when they are renewed in the spirit of their minds; this is not a mere notional and speculative knowledge, such as the carnal Jews had, who had a form of knowledge in the law, and by breaking it dishonored God; and which some who call themselves Christians may have, who profess in words to know God, but in works deny him; who say, Lord, Lord, but do not the will of our Father in heaven: but this is a spiritual and experimental knowledge of God, such as a spiritual man has, and that from the Spirit of God as a spirit of wisdom and revelation in the knowledge of him; and which leads men to mind and savour spiritual things. This is a knowledge which is attended with faith in God as a covenant God in Christ; it is a fiducial knowledge, such as know his name put their trust in him..."

"...a knowledge attended with such graces and fruits of righteousness may be called saving knowledge; that is, salvation is annexed unto it and follows upon it; for "this is life eternal", the beginning of it, and in which it issues (John 17:3)."

"2a3a. Every renewed soul has knowledge of God the Father."

"2a3b. Every renewed soul has knowledge of Christ the Son of God (John 17:3)..."

"2a3b4. Their knowledge of him is fiducial; they know his name, his nature, his abilities, his fulness, and suitableness, and therefore they put their trust in him, give up themselves to him, rely and lean upon him, and trust him with all they have, and for all they want, for grace here and glory hereafter."

"2a3b5. Their knowledge of him is experimental, they have their spiritual senses exercised on him; they see the Son and believe on him, see the glories of his person, the riches of his grace, the fulness of his righteousness, the efficacy of his blood, and the virtue of his atoning sacrifice; they "hear" his voice with pleasure and delight, the voice of his gospel, so as to understand it, approve of it, and distinguish it from the voice of a stranger they "feel", they handle him the word of life by faith, lay hold on him and retain him; they "taste" that the Lord is gracious, and "savour" the things which be of Christ and not of men."

"2a3b6. Their knowledge of Christ is appropriating..."

"2a3c. Every renewed soul has knowledge of the Spirit of God, the world does not know him, but truly gracious souls do..."

"2b1. The efficient cause of this knowledge is God; it is God that teacheth men knowledge, and none teaches like him; and this he teaches persons the most unlikely to learn, even such as "are weaned from the milk, and drawn from the breasts"; that is, just weaned, who were but the other day babes and sucklings; this knowledge is from God, Father, Son and Spirit. Such as have "heard and learned of the Father, come to Christ"; that is, believe on him (John 6:45). It is the Father who knows the Son, and reveals him, as he did to Peter, and who reveals the things he hides from the wise and prudent, even unto babes; and "no man knows the Father save the Son, and he to whom the Son will reveal him" (Matthew 11:27), he who lay in his bosom declares him, his mind and will, his love and grace; and he "gives an understanding" to "know" himself, who "is the true God and eternal life" (1 John 5:20), and the Spirit, he is the Spirit of wisdom and revelation in the knowledge of God and Christ; he searches the deep things of God, and reveals them to men; and by him they know the things that are freely given them of God (Eph. 1:17; 1 Cor. 2:10-12)."

"2b3. The instrumental cause or means is the word of God. "Faith", which sometimes goes by the name of knowledge, "comes by hearing, and hearing by the word of God" (Rom. 10:17), that is, by the external ministration of the word, the Lord owning and blessing it. John the Baptist, the forerunner of Christ, was appointed, commissioned, and sent of God "to give knowledge of salvation to his people"; and the apostles and ministers of the gospel had the treasures of evangelical truths put into their earthen vessels, "to give the light of the knowledge of God in the face of Jesus Christ". The ministry of the word is appointed as a standing ordinance in the church, "till we all come in the unity of the faith, and of the knowledge of the Son of God" (Luke 1:17; 2 Cor. 4:6; Eph. 4:13)."

These citations from Gill are from his Body of Divinity, from that work that Hardshells claim set forth their views on no means, Spirit alone, non-cognitive, "regeneration." Yet, these citations show how in error they are, how Gill had not changed his mind and taught something different in his Body of Divinity than in his Commentaries. They also show that Gill did not view regeneration and conversion as distinct separate experiences, or that one could be regenerated who was not, at the same time, converted.