Chapter 88 - Hardshell Proof Texts X

"A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." (Acts 10: 2)

This was said of the Gentile centurion, Cornelius, before he became a Christian through the preaching of Peter. Cornelius was a devout religionist, dedicated to religious life. Nevertheless he was a lost sinner. The angel that appeared to Cornelius told him to send to Joppa for Peter to come to him so that Cornelius would "hear words whereby you and your house may be saved." (Acts 11: 14) Obviously, Cornelius was not "saved" before he heard the gospel from the mouth of Peter. He was not a believer before he heard the gospel preached.

But, such a plain declaration of the condition of Cornelius before he became a convert to Christ is dismissed by the Hardshell apologists. They nevertheless affirm that he was "saved" before he heard the preaching of Jesus, before he was a "believer," or had "faith," before he repented of his sins and turned to the Lord Jesus Christ. They deny what Peter said about the matter!

They then twist the text by giving a strange and novel definition to the word "saved" as used by Peter. Peter, the Hardshell apologist affirms, already knew that Cornelius and his house were "saved," and so was simply saying that he would preach to them in order to "save" them from their religious ignorance.

It is true that Peter desired the salvation of Cornelius, a salvation that involved his being brought out of religious ignorance, but Peter did not believe that this salvation was different from the one that is connected with regeneration, or with eternal salvation.

So, what reasons do the Hardshells offer, apologetically, for affirming that Cornelius was already "saved" (in spite of what the text says), before he heard the gospel from the mouth of Peter?

First, they say that the description of Cornelius' religious state, as given in Acts 10, shows that Cornelius was already "saved" or "regenerated." For instance, he is said to be one who "fears God." But, if one studies the scriptures, he will see that simple "fearing God" is not only said of saved people.

"Thou believest that there is one God; thou doest well: the devils also believe, and tremble." (James 2: 19)

The "trembling" arises from the fear that the "demons" have of the "one God" they know and recognize. If having a fear of God is a proof of "regeneration," or "salvation," then "the devils" are "regenerated"!

So, the fact that Cornelius "feared God" does not mean he was "saved." First of all, it was not necessarily the one true God of Israel alone that he feared, though he was a friend and supporter of Judaism, nor of the "God and Father of our Lord Jesus Christ." We will look at this further shortly.

Next, Cornelius was a "devout man," and Hardshells argue that this also identifies him as already "saved," for only regenerated people are "devout." The Greek word used here is similar to that used in other places. The Greek word "eulabēs" means "taking hold well," or "carefully and surely, or cautiously," or "reverencing God, pious, religious." A "devout" person is a pious or dutiful person. In verse ten there is mention of a "devout soldier," which may mean a "religious soldier" or simply a "dutiful soldier." In Acts 22: 12 we read of Annanias being "a devout man according to the law."

Next, Cornelius was one that "prayed to God always," which must be a description of someone already saved, affirm the Hardshells. But, many lost Jews pray. This is clear throughout the gospels, where Jesus condemned the praying of the religious hypocrites among the Jews. Unsaved people pray, and the bible is filled with examples of it. In fact, salvation is the result of calling upon the name of the Lord in prayer, a fact clearly taught in scripture.

Next, Cornelius was one whose "prayer was heard" by the one true God. Does God not hear the prayers of only the righteous, of those who are already saved and regenerated? The Hardshells ask. Some will try to prove this by citing the words of the self-righteous Jews who said to Jesus - "Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth." (John 9: 31) On this Dr. Gill wrote:

"All mankind are sinners, even God's elect; yea, such who are truly gracious and righteous persons; for there is no man without sin; and God hears such who cry unto him day and night; such Christ came to save; for such he died; and these he calls to repentance; and every penitent sinner God hears: but by "sinners" are meant notorious sinners, such in whom sin reigns, who live in sin, and particularly impostors. The man takes up the word the Jews had made use of, and applied to Christ, John 9:24, and suggests, that had Jesus been a sinner, that is, an impostor, God would not have heard him, or have assisted him in doing a miracle, to support an imposture, or cover and encourage a fraud..." (Commentary)

Gill says God hears the prayers of unsaved sinners when they pray for saving mercy and that the argument of the man was that Jesus could not be the notorious sinner that the Jewish religious leaders were affirming of him.

"And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." (Luke 18: 9-11)

Notice how this "Pharisee" was "devout," dedicated to his religious exercises, and how he "prayed" regularly as part of his obedience to the external law, and was a "God-fearer," at least by profession. Yet, Jesus says that he was a man "who trusted in himself that he was righteous," but who was not, but was deceived and self-righteous, and who felt like he "had no need of a physician" (no need for Christ as Savior). The Pharisee did not leave the temple "justified" as did the "publican" (sinner).

The case story of Cornelius only shows what preparatory work God does in the life of those sinners whom he intends to call and save. What is said of him may be said of many sinners just prior to their salvation.

Next, Cornelius did "good works," or "worked righteousness" that was acceptable and pleasing to God, by his giving alms to the poor and to the local Jewish synagogue, and it is argued, by the Hardshells, that this is further proof that he was already a born again child of God. But, were they "good works"? Yes, they were good in a sense, being good in themselves, but not good because not done with the proper motive and understanding, not done with "faith," and "without faith it is impossible to please God" (Heb. 11: 6), and "whatever is not of faith is sin." (Rom. 14: 23) Thus, since Cornelius was not yet a "believer" in Jesus and the gospel before he heard the words of Peter, he could not please God. The Hardshell notion that he pleased God before he became a believer is contrary to scripture.

"But as for thee (Pharoah) and thy servants, I know that ye will not yet fear the LORD God." (Exo. 9: 30)

By the end of the plagues Pharoah had come to fear the Lord and to tremble, like demons, at the destructive power of Lord God. When Pharoah was brought to a state of fear and dread of God, was he then "regenerated"?

"And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel." (II Chron. 20: 29)

This is said of people who were not saved, who were "aliens from the commonwealth of Israel," and "without God" and "without hope." (Eph. 2: 12) When the Lord "roars" in destructive power, "who cannot but fear?" (See Prov. 20: 2 & Amos 3: 8)

Duty Of All Men To Fear God

"I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him." (Eccl. 3: 14)

"Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man." (Eccl. 12: 13)

"And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul." (Deut. 10: 12)

"Honour all men. Love the brotherhood. Fear God. Honour the king." (I Peter 2: 17)

"For great is the LORD, and greatly to be praised: he also is to be feared above all gods." (I Chron. 16: 25)

"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." (Rev. 14: 6, 7)

All these verses show clearly that all men are required, by duty, to "fear" the Lord. But, if the fear of God is what only characterizes saved people, then the duty to fear God is a duty to save themselves. Hardshells, however, reject what is called "duty faith," not believing that all men are required to believe the gospel. So, as they have rejected faith as a duty and requirement, so too do they reject godly fear as a duty and requirement.

Some Have No Fear Of God

"The transgression of the wicked saith within my heart, that there is no fear of God before his eyes." (Psa. 36: 1)

"There is no fear of God before their eyes." (Rom. 3: 18)

It is true that some of the lost have "no fear of God," but some of the lost do fear God, just as demons also do.

Learning To Fear The Lord

"Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children." (Deut. 4: 10)

"And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them." (Deut. 17: 19)

"And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day." (Deut. 6: 24)

"Gather the people together, men and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it." (Deut. 31: 12, 13)

These verses show that the "fear of the Lord" results from being taught the word of God, which is contrary to the Hardshell "no means" and "Spirit alone" view of "regeneration."

"Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience...Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent." (Acts 13: 16, 26)

These words are often cited by Hardshells to prove that the gospel is to be "addressed" only to those who have been saved in regeneration, that it is only of use to those who are already saved, and has no power to save the unregenerate. First, the Hardshells argue that "whosoever among you fears God" means "whosoever among you is already born again." Thus, they equate "God fearer" with "regenerated person." But, we have already seen how unsaved men and devils have a "fear of God," and so their argument is invalid.

Scholarly opinion states that the term "God-fearer" was used by Luke to designate those Gentiles who were sympathetic to the Jewish faith, possibly "proselytes," or those who were partial converts to Judaism.

Having said all this, it is not denied that all who have been saved (or regenerated) do have a fear of God. It is simply denied that only the saved have any fear of God. The "fear of God" that saved people have is no doubt qualitatively and quantitatively superior to the fear of God that unregenerate men and devils have. The fear of God possessed by born again people is a fear that imparts wisdom that brings salvation, a fear that involves a holy reverence and adoration, and faith and delight in the God who is feared.

"Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God." (Eccl. 8: 12, 13)

Certainly it will be well with those who fear God, both now and forever. It is like "godly living," which is both profitable for "the life that now is," and "for that life which is to come." (I Tim. 4: 8) It is "well" for the devils to fear God, for Pharoah to fear God, but it is superlatively well for men to fear God enough to serve and acknowledge him to salvation.

Also, since the Hardshells believe that a "fear of God" is equivalent to being "regenerated," then how can they say that the "regeneration" experience is "non-cognitive" and "on the sub-conscious level"? How can one fear one that he has no cognition of? Besides, we have already seen how the "fear of the Lord" is taught and begotten through the instrumentality of the word of God. So, we may ask - "how shall they fear him of whom they have not heard? and how shall they hear without a preacher?"

On Acts 11: 17 Dr. Gill wrote:

"whereby thou and all thy house shall be saved; that is, which would be a means of instructing him and his family in the right and true way of salvation; for the Gospel only points out the way of salvation, and is only effectual to it, when it is accompanied with, the power of God: multitudes hear it, and yet are not saved by and those to whom it comes not in word only, but in power, are saved only by Christ, who is revealed in it, as God's way of salvation; it is not bare hearing the word and attending on ordinances that will save any, only such who believe in Christ with the heart, who is the sum and substance of the Gospel, are saved; and still less are any saved by the faith of others; the house or family of Cornelius were not saved by his believing in Christ; but the words of faith and sound doctrine being preached to them, as to him, and faith coming thereby to one as to another, they were saved in one and the same way, namely, through faith in Christ Jesus."

Gill utters the real old Baptist position on the case of Cornelius.

Besides, even if we affirm, for the sake of argument, that Cornelius was saved before he heard Peter preach, this still would not prove that he had never heard of Jesus or the good news. When Peter was talking to Cornelius about the "word" or message of the gospel, he said - "that word, I say, you know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached." (Acts 10: 37)

Was Cornelius a "believer" before he heard the gospel from the mouth of Peter? Here is what Peter said about the question:

"Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe." (Acts 15: 7)

Peter is referring to his preaching to Cornelius and his household and says that they came to "believe" when they came to "hear the word of the gospel" by his mouth. That ought to settle the matter about whether Cornelius was a believer in Christ before he heard and believed the words of Peter.

What is the state or condition of an unbeliever? "The wrath of God abides upon him." (John 3: 36) He is also "dead" in tresspasses and in sins. (Acts 1: 19-2: 1) He is "condemned." (John 3: 18)

Note: For other chapters in this series, see the posted chapters of my ongoing book, "The Hardshell Baptist Cult," at

www.harshellism.blogspot.com