John Gill in his comments upon Romans 8: 22 wrote (emphasis mine):
"...regeneration is owing to the grace of God, which is compared to "seed", of which men are born again; the means of conveying it is the Gospel, and ministers are the instruments of begetting souls to Christ, and who travail in birth till Christ be formed in them..."
Now, is this "primitive" or "old" or "original" Baptist teaching or not? I say it is, and so did the forefathers of today's Hardshells, but today's Hardshells say it is not so. They affirm that the above statement of Gill is a new doctrine, and not the historic teaching of their forefathers. But, why can they not prove their claim?
Thursday, April 19, 2018
Tuesday, April 17, 2018
Redemption (II)
Wrote Seiss:
“Seven seals” are upon this book, indicative of the completeness of those bonds of forfeit which have all this while debarred Adam’s seed from their proper inheritance. The original estate is totally gone from man, apart from some competent Redeemer. Just as the final taking of the book, and the breaking of its seals, eventuate in complete redemption, and the full reinstatement of the acknowledged seed into the blessedness which sin forfeited, and the Goel redeemed, so those seals unbroken, set forth the completeness of the alienation, and the thoroughness of the incumbrances which are upon the estate, until that competent Goel has performed his work."
Fallen man has lost his inheritance, his right and title to eternal life and blessedness with God. That lost inheritance will remain forever lost unless redeemed. Sinful man has "forfeited" his natural "birthright" to such bliss. His title to life and immortality and all the good that goes with it is "encumbered," having liens and other "clouds" upon it.
Further, it is no partial loss of inheritance, but a total one, and that "seven sealed scroll" unopened and sealed is the proof of it.
I agree with Seiss that the opening of the seals is an act of redemption. That being so, the sealed book itself, before being unsealed and opened, speaks of the need to be redeemed, of our state as slaves sold into perpetual slavery, as "sold under sin" (Rom. 7:14).
Wrote Seiss:
"This book was “written within and on the back.” This again tends to identify it with these books of forfeited inheritances. Within were the specifications of the forfeiture; without were the names and attestations of the witnesses; for this is the manner in which these documents were attested."
If someone asked me to give a short reply to the question - "what does the seven sealed scroll of the Apocalypse signify" - I could do no better than to say - "it is a legal document denoting that a foreclosure has occurred respecting all the good God has given to men as their inheritance, and that the rights to such good have been forfeited."
As Seiss noted, this is the significance of a sealed book in the Hebrew scriptures. Notice this text:
"And Jeremiah said, The word of the Lord came unto me, saying, Behold, Hanameel the son of Shallum thine uncle shall come unto thee saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord." (Jer. 32: 6-8 KJV)
Notice what this text reveals about Hebrew laws of forfeiture and redemption. It speaks of the "redeemer" (Hebrew goel) who has "the right of redemption" (authority "to buy" or "buy back") and "the right of inheritance" ("the redemption is thine"). Because of sin, our "rights" to all good is lost, but because of the "redeemer" (Christ), they are restored. Further, because the rights are restored by the redeemer paying the price of redemption, they can then be enforced and such enforcement restores what was lost to those who are redeemed.
"And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open: And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. And I charged Baruch before them, saying, Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days." (9-14)
Here is a description of redemption as it deals with restoring a lost inheritance. There are "books" (scrolls) in connection with the acts of redemption. There is an "open scroll" and a "sealed scroll." Notice how these legal documents are described. Jeremiah says "I subscribed the evidence, and sealed it." He speaks of "the evidence of the purchase." He did all this redeeming transaction in the "presence of the witnesses that subscribed the book of the purchase." In a similar manner are real estate transactions performed in our day in our country.
When a person borrows money on his real estate, the lender receives a "mortgage" or "deed of trust" in exchange. However, unlike borrowing money through a pawn shop for personal property, the borrower (mortgager) retains possession and legal ownership. When the borrower is foreclosed upon, all rights to possession and ownership are forever lost, and there is no "right of redemption." Also, "deeds of trust" or "mortgages" are publicly recorded documents (or "open according to the law and custom") and disclose certain items to the general public. However, the "note" is not recorded, but is kept sealed so far as public view is concerned. The note contains particulars that the deed of trust does not contain, which is private information of concern to only the parties involved, namely the borrower and the lender.
The requirements of the "goel" or "kinsman redeemer" is not only seen in this story of the redemption of land by Jeremiah, but also in the story of Boaz and Ruth, where Boaz fulfilled the requirements for being such. Boaz was a "near kinsmen" to Ruth's departed husband, and he had the means to bring about the redemption. But not only was he authorized and able to redeem Ruth and her lost inheritance, but he was willing to do so. He is a picture of Christ.
Wrote Seiss:
"It is in the right hand of God. No literal hand is described; but, so to speak, it was on the right hand of the undescribed and indescribable One who occupied the throne. This is significant of His high and supreme right to what the sealed instrument binds. Failing from man, it reverted to the original Giver. Sin cannot vitiate any of the rights of God. Satan’s possession is a mere usurpation, permitted for the time, but in no way detrimental to the proprietorship of the Almighty. The true right still lives in the hand of God, until the proper Goel comes to redeem it, by paying the price, and ejecting the alien and his seed."
Wonderful words of insight are these! Notice how Seiss properly sees redemption as involving several acts. The first act is to "pay the price" to redeem and the second is to "eject the alien and his seed." The former has already occurred, while the latter has not.
Wrote Seiss:
"The same is significant of the fact that this matter of the book and its seals is the principal subject of the transaction displayed; and furthermore, that the intensest holiness and sublimest power are required to be able or worthy to approach and take possession of the record; for to come to the right hand of God, is to come to the highest place of exaltation and authority in the universe."
Again, this is seeing right into the heart of the matter!
Why did John weep at the inability of any creature to break the seals of the book, the legal record of our foreclosure, of our lost inheritance, of our forfeiture to all that is good?
Wrote Seiss:
"John knew by that Spirit in which he was, what that sealed book meant. He knew that if no one was found worthy and able to take it from the hand of God, and to break its seals, that all the promises of the prophets, and all the hopes of the saints, and all the preintimations of a redeemed world, must fail. He understood the office of the Goel, and that if there was failure at this point, “the redemption of the purchased possession” must fail. Could it be possible that this should be? Had he all this while been hoping, and preaching, and prophesying what should, after all, not be accomplished? Was the promised inheritance, now at the ripened moment for its recovery, to go by default into eternal alienation? How could he bear the thought?
That book, unlifted and unopened, is the Church’s grief and distress. It bespeaks the inheritance unredeemed — the children still estranged from their purchased possession. But that book opened, is the Church’s joy and glory. It is the assertion of her reinstatement into what Adam lost — the recovery to her of all of which she has been so long and cruelly deprived by sin. Until, therefore, that book is opened, and its seals broken, the people of God must remain in privation, sorrow, and tears."
Anyone should be able to see how 1) the act of opening the sealed book is an act of redemption, and 2) that much of redemption is yet future, being the effect of Christ having paid the price for it.
Wrote Seiss:
"But, blessed are they that mourn, for they shall be comforted. Such anxious and tearful longing for the “better country” and the ransomed inheritance, is noticed in heaven, and has many precious assurances from thence. One of the Elders said unto John: “Weep not,” behold the Lion from the tribe of Judah, the Root of David, overcame to open the book and its seven seals.” And this is what the Church has been hearing from her elders, and prophets, and apostles, and ministers, in all the ages. It is the very essence of the Gospel, which has been sounding ever since the promise in Eden, that the seed of the woman should bruise the serpent’s head. It is what all the ancient types prefigured, what the songs of the prophets foretold, and what the first Christians and their successors went heralding over all the earth. It has been the only comfort of God’s children in all these ages of their disinheritance, a comfort which has cheered their pilgrim steps through life, illumined their passage to the grave, and will be the joy of their souls as they stand waiting in heaven for the consummating victory of Him who has thus far been so uniformly triumphant on so many trying fields. Jesus is the Lion sprung from Judah. He is this Root of David — the foundation on which the Davidic hopes repose. He overcame, in the trials of life, in the temptations in the wilderness, in the agonies of the garden, in the terrors of death, and in the bonds of the grave. He hath gone up, leading captivity captive. He is Victor now over law, and sin, and death, and hell. He hath paid the redemption price of the forfeited inheritance. He is the true Goel, who, having so far triumphed and been accepted, will also prove ready and worthy to complete His work, by lifting those longstanding deeds of forfeiture, and breaking their debarring seals. Such is our faith, and hope, and comfort, here reconfirmed to us from heaven. And what we find in the further particulars of this vision, is simply the picture of its accomplishment."
What is the significance of the seven sealed scroll? Answer: "forfeited inheritance."
What is the significance of the seals being broken and the scroll opened? Answer: "redemption."
Wrote Seiss:
“And He came and took [the book] from the right hand of Him that sitteth upon the throne.”
This is the sublimest individual act recorded in the Apocalypse. It is the act which includes all that suffering creation, and the disinherited saints of God have been sighing, and crying, and waiting for, for all these long ages — for six thousand years of grief and sorrow. It is the act which carries with it all else that is written in the succeeding part of this glorious revelation. It is the act by virtue of which the world is subdued, Babylon judged, Antichrist destroyed, the dragon vanquished, death overthrown, the curse expunged, the earth made new, and the reign of everlasting blessedness and peace made to cover its hills and illuminate its valleys, and transform it into an unfading paradise of God. It was the lifting of the title deeds of the alienated inheritance — the legal act of repossession of all that was lost in Adam, and paid for by the blood and tears of the Son of God. Heaven looks on in solemn silence as that act is being performed. The universe is stricken with awe, and grows breathless as it views it. And the Living ones, and Elders, and all the hosts of angels, are filled with adoring wonder and joy, as if another FIAT had gone forth from God for a new creation."
How few understand how the opening of the seven sealed scroll "is the sublimest individual act recorded in the Apocalypse"! When Christ said "it is finished" while dying on the cross, did he mean to say that redemption or salvation was finished and completed? No, he only meant that the price of redemption had been paid. But, the actual redeeming or recovering of the slaves and the restoration of their lost inheritance is not finished. That awaits the second coming of the Lord.
“Seven seals” are upon this book, indicative of the completeness of those bonds of forfeit which have all this while debarred Adam’s seed from their proper inheritance. The original estate is totally gone from man, apart from some competent Redeemer. Just as the final taking of the book, and the breaking of its seals, eventuate in complete redemption, and the full reinstatement of the acknowledged seed into the blessedness which sin forfeited, and the Goel redeemed, so those seals unbroken, set forth the completeness of the alienation, and the thoroughness of the incumbrances which are upon the estate, until that competent Goel has performed his work."
Fallen man has lost his inheritance, his right and title to eternal life and blessedness with God. That lost inheritance will remain forever lost unless redeemed. Sinful man has "forfeited" his natural "birthright" to such bliss. His title to life and immortality and all the good that goes with it is "encumbered," having liens and other "clouds" upon it.
Further, it is no partial loss of inheritance, but a total one, and that "seven sealed scroll" unopened and sealed is the proof of it.
I agree with Seiss that the opening of the seals is an act of redemption. That being so, the sealed book itself, before being unsealed and opened, speaks of the need to be redeemed, of our state as slaves sold into perpetual slavery, as "sold under sin" (Rom. 7:14).
Wrote Seiss:
"This book was “written within and on the back.” This again tends to identify it with these books of forfeited inheritances. Within were the specifications of the forfeiture; without were the names and attestations of the witnesses; for this is the manner in which these documents were attested."
If someone asked me to give a short reply to the question - "what does the seven sealed scroll of the Apocalypse signify" - I could do no better than to say - "it is a legal document denoting that a foreclosure has occurred respecting all the good God has given to men as their inheritance, and that the rights to such good have been forfeited."
As Seiss noted, this is the significance of a sealed book in the Hebrew scriptures. Notice this text:
"And Jeremiah said, The word of the Lord came unto me, saying, Behold, Hanameel the son of Shallum thine uncle shall come unto thee saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord." (Jer. 32: 6-8 KJV)
Notice what this text reveals about Hebrew laws of forfeiture and redemption. It speaks of the "redeemer" (Hebrew goel) who has "the right of redemption" (authority "to buy" or "buy back") and "the right of inheritance" ("the redemption is thine"). Because of sin, our "rights" to all good is lost, but because of the "redeemer" (Christ), they are restored. Further, because the rights are restored by the redeemer paying the price of redemption, they can then be enforced and such enforcement restores what was lost to those who are redeemed.
"And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open: And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. And I charged Baruch before them, saying, Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days." (9-14)
Here is a description of redemption as it deals with restoring a lost inheritance. There are "books" (scrolls) in connection with the acts of redemption. There is an "open scroll" and a "sealed scroll." Notice how these legal documents are described. Jeremiah says "I subscribed the evidence, and sealed it." He speaks of "the evidence of the purchase." He did all this redeeming transaction in the "presence of the witnesses that subscribed the book of the purchase." In a similar manner are real estate transactions performed in our day in our country.
When a person borrows money on his real estate, the lender receives a "mortgage" or "deed of trust" in exchange. However, unlike borrowing money through a pawn shop for personal property, the borrower (mortgager) retains possession and legal ownership. When the borrower is foreclosed upon, all rights to possession and ownership are forever lost, and there is no "right of redemption." Also, "deeds of trust" or "mortgages" are publicly recorded documents (or "open according to the law and custom") and disclose certain items to the general public. However, the "note" is not recorded, but is kept sealed so far as public view is concerned. The note contains particulars that the deed of trust does not contain, which is private information of concern to only the parties involved, namely the borrower and the lender.
The requirements of the "goel" or "kinsman redeemer" is not only seen in this story of the redemption of land by Jeremiah, but also in the story of Boaz and Ruth, where Boaz fulfilled the requirements for being such. Boaz was a "near kinsmen" to Ruth's departed husband, and he had the means to bring about the redemption. But not only was he authorized and able to redeem Ruth and her lost inheritance, but he was willing to do so. He is a picture of Christ.
Wrote Seiss:
"It is in the right hand of God. No literal hand is described; but, so to speak, it was on the right hand of the undescribed and indescribable One who occupied the throne. This is significant of His high and supreme right to what the sealed instrument binds. Failing from man, it reverted to the original Giver. Sin cannot vitiate any of the rights of God. Satan’s possession is a mere usurpation, permitted for the time, but in no way detrimental to the proprietorship of the Almighty. The true right still lives in the hand of God, until the proper Goel comes to redeem it, by paying the price, and ejecting the alien and his seed."
Wonderful words of insight are these! Notice how Seiss properly sees redemption as involving several acts. The first act is to "pay the price" to redeem and the second is to "eject the alien and his seed." The former has already occurred, while the latter has not.
Wrote Seiss:
"The same is significant of the fact that this matter of the book and its seals is the principal subject of the transaction displayed; and furthermore, that the intensest holiness and sublimest power are required to be able or worthy to approach and take possession of the record; for to come to the right hand of God, is to come to the highest place of exaltation and authority in the universe."
Again, this is seeing right into the heart of the matter!
Why did John weep at the inability of any creature to break the seals of the book, the legal record of our foreclosure, of our lost inheritance, of our forfeiture to all that is good?
Wrote Seiss:
"John knew by that Spirit in which he was, what that sealed book meant. He knew that if no one was found worthy and able to take it from the hand of God, and to break its seals, that all the promises of the prophets, and all the hopes of the saints, and all the preintimations of a redeemed world, must fail. He understood the office of the Goel, and that if there was failure at this point, “the redemption of the purchased possession” must fail. Could it be possible that this should be? Had he all this while been hoping, and preaching, and prophesying what should, after all, not be accomplished? Was the promised inheritance, now at the ripened moment for its recovery, to go by default into eternal alienation? How could he bear the thought?
That book, unlifted and unopened, is the Church’s grief and distress. It bespeaks the inheritance unredeemed — the children still estranged from their purchased possession. But that book opened, is the Church’s joy and glory. It is the assertion of her reinstatement into what Adam lost — the recovery to her of all of which she has been so long and cruelly deprived by sin. Until, therefore, that book is opened, and its seals broken, the people of God must remain in privation, sorrow, and tears."
Anyone should be able to see how 1) the act of opening the sealed book is an act of redemption, and 2) that much of redemption is yet future, being the effect of Christ having paid the price for it.
Wrote Seiss:
"But, blessed are they that mourn, for they shall be comforted. Such anxious and tearful longing for the “better country” and the ransomed inheritance, is noticed in heaven, and has many precious assurances from thence. One of the Elders said unto John: “Weep not,” behold the Lion from the tribe of Judah, the Root of David, overcame to open the book and its seven seals.” And this is what the Church has been hearing from her elders, and prophets, and apostles, and ministers, in all the ages. It is the very essence of the Gospel, which has been sounding ever since the promise in Eden, that the seed of the woman should bruise the serpent’s head. It is what all the ancient types prefigured, what the songs of the prophets foretold, and what the first Christians and their successors went heralding over all the earth. It has been the only comfort of God’s children in all these ages of their disinheritance, a comfort which has cheered their pilgrim steps through life, illumined their passage to the grave, and will be the joy of their souls as they stand waiting in heaven for the consummating victory of Him who has thus far been so uniformly triumphant on so many trying fields. Jesus is the Lion sprung from Judah. He is this Root of David — the foundation on which the Davidic hopes repose. He overcame, in the trials of life, in the temptations in the wilderness, in the agonies of the garden, in the terrors of death, and in the bonds of the grave. He hath gone up, leading captivity captive. He is Victor now over law, and sin, and death, and hell. He hath paid the redemption price of the forfeited inheritance. He is the true Goel, who, having so far triumphed and been accepted, will also prove ready and worthy to complete His work, by lifting those longstanding deeds of forfeiture, and breaking their debarring seals. Such is our faith, and hope, and comfort, here reconfirmed to us from heaven. And what we find in the further particulars of this vision, is simply the picture of its accomplishment."
What is the significance of the seven sealed scroll? Answer: "forfeited inheritance."
What is the significance of the seals being broken and the scroll opened? Answer: "redemption."
Wrote Seiss:
“And He came and took [the book] from the right hand of Him that sitteth upon the throne.”
This is the sublimest individual act recorded in the Apocalypse. It is the act which includes all that suffering creation, and the disinherited saints of God have been sighing, and crying, and waiting for, for all these long ages — for six thousand years of grief and sorrow. It is the act which carries with it all else that is written in the succeeding part of this glorious revelation. It is the act by virtue of which the world is subdued, Babylon judged, Antichrist destroyed, the dragon vanquished, death overthrown, the curse expunged, the earth made new, and the reign of everlasting blessedness and peace made to cover its hills and illuminate its valleys, and transform it into an unfading paradise of God. It was the lifting of the title deeds of the alienated inheritance — the legal act of repossession of all that was lost in Adam, and paid for by the blood and tears of the Son of God. Heaven looks on in solemn silence as that act is being performed. The universe is stricken with awe, and grows breathless as it views it. And the Living ones, and Elders, and all the hosts of angels, are filled with adoring wonder and joy, as if another FIAT had gone forth from God for a new creation."
How few understand how the opening of the seven sealed scroll "is the sublimest individual act recorded in the Apocalypse"! When Christ said "it is finished" while dying on the cross, did he mean to say that redemption or salvation was finished and completed? No, he only meant that the price of redemption had been paid. But, the actual redeeming or recovering of the slaves and the restoration of their lost inheritance is not finished. That awaits the second coming of the Lord.
Monday, April 16, 2018
More Good Accapella Singing
Praise And Harmony sings
"Salvation Has Been Brought Down" (see here)
"The New Song" (see here)
"When He Comes In Glory By And By" (see here)
"Savior Lead Me Lest I Stray" (see here)
"To Him Who Sits On The Throne" (see here)
ChurchofChrist24 sings
"Mansion Robe and Crown" (see here)
P.S. I added a couple songs to the previous posting also, sung by the A Cappella singers.
"Salvation Has Been Brought Down" (see here)
"The New Song" (see here)
"When He Comes In Glory By And By" (see here)
"Savior Lead Me Lest I Stray" (see here)
"To Him Who Sits On The Throne" (see here)
ChurchofChrist24 sings
"Mansion Robe and Crown" (see here)
P.S. I added a couple songs to the previous posting also, sung by the A Cappella singers.
Monday, April 9, 2018
Redemption
In this series I will be teaching on what the Bible says about "redemption" as it relates to sin and salvation. Like most bible topics, the average lost person knows next to nothing about the subject, and many Christians have a shallow understanding of the subject.
Most people have heard of the word "redeem" thanks to people using "coupons" (i.e. "redeeming coupons") in sales transactions. Others also think of the idea of "redeeming" when they make use of the "pawn shop." When a possession of value is "pawned" it is given as security for money lent. At this point, when the exchange occurs, a change in the one who has actual possession of the property also occurs. However, full "ownership" (or "title") does not immediately occur.
In those pawn agreements there are stipulations that make it possible for the previous owner and possessor of the property to "reclaim" his lost property, to have full title and possession of it restored. Those agreements at least contain
1) the price to redeem the item pawned (or "hocked"), and
2) who may buy it back, being the person who has the right to buy it back (the one who pawned it or has the proof of it, i.e. the "pawn ticket"), and
3) the time limitations and parameters for when the pawned property may be redeemed and how and when all rights to redemption are forever lost.
These particulars of what it means to "redeem" something are not limited to using coupons and pawn stores. The history of the world knows these terms in regard to buying slaves out of their slavery, and in regard to freeing or ransoming prisoners, and in regard to regaining lost inheritances.
If we ask the average Christian the question - "is redemption an accomplished fact or is it yet to be accomplished?" - we would probably find more affirming that "redemption was what occurred at Calvary when Christ paid the price for it." Thus, to most, it is something in the past, and applies not to the future. Do the scriptures not speak of redemption as an accomplished fact? (Gal. 3: 13; I Peter 1:18)
Redemption does not consist merely, however, in the one act of Christ paying the redemption price, in his sacrificial death upon the cross, but includes actual deliverance of the redeemed from the effects of their debt or imprisonment.
Redemption is not only objective, a legal or commercial transaction, but subjective, being an actual change in the condition of the redeemed. The redemption price has been paid. In that sense redemption is accomplished in that the enslaved/debtor is guaranteed deliverance and freedom. Redemption is not complete, however, until there has been a restoration of what was lost.
The objective side of redemption is a one time act, never to be repeated. A debt paid by a redeemer is paid once. A slave is "officially" or legally redeemed by a redeemer when the slave's debt or obligation is paid or satisfied. This occurs in a single act of exchange between the redeemer and the master or lord who has power, control, and authority over the slave.
The subjective side of redemption is not a one time act, but is progressive as it relates to the actual deliverance of the soul from the enslavement of sin. Getting out from under the power and control of sin and its enslavement is progressive in this life for the soul.
Redemption occurs in three stages.
Redemption occurs first when the price is paid for the release of the slave or for the restoration of what was lost. Redemption then occurs in the life and soul of the believer at first conversion and then through progressive sanctification until departing from the body to be with the Lord in death. Finally, redemption is completed in the resurrection at the second coming of Christ when the body is made spiritual and immortal like that of the risen Lord Jesus Christ.
In order for us to understand more on the meaning of "redemption" I would like to quote from the famous Christian author and theologican, J.A. Seiss. In his book "The Apocalypse," when discussing what is the significance of the "seven sealed scroll" of Revelation chapter five, Seiss wrote (emphasis mine):
"It is not ecclesiastical history, which this book is introduced to foreshow, but something to which all ecclesiastical history is only the prelude and introduction, and which the Scriptures call “The redemption of the purchased possession.”
It may be well here for us to correct a misapprehension which largely obtains in the common conception of what redemption is (just what I have stated - SG). When this word is used, most men’s minds go back to the birth, life, death, and resurrection of Christ, and think of something already accomplished and complete in the blessed facts of the blessed Saviour’s history. This is well enough as far as it goes, and touches indeed, the great central particulars on which redemption reposes. But, viewed as a whole, redemption is a vastly wider and more wondrous thing."
Well, amen to that! Oh that Christians could understand how "redemption" is indeed "vastly wider and more wondrous" than they generally know.
Wrote Seiss:
"It stretches back through a history of six thousand years, and yet its sublimest part is still future. It includes all past dispensations and theophanies, and the coming and achievements of Christ in the flesh; but it embraces still other dispensations, and more wonderful theophanies, and a more glorious advent of Christ, and vastly more far reaching achievements, of which His miracles were the symptomatic preintimations. There is already much of redemptive power and blessing in the world. The truth is, that everything on earth rests on a mediatorial basis. The world stands, and man exists, only because of Christ and His undertaking to be our Saviour. But for His mediatorship, Adam would have perished the day that he transgressed, and never a human being would have been born. The very ungodliest of the race owe whatever blessings they enjoy to the blood and engagement of Christ. Even the lower animals, and the very grasses of the fields, live and flourish by virtue of the same. Redemption is therefore so far a living force. Like a golden chain, it girdles the world, upholds it from destruction, and sustains, and blesses all the varied and successive generations on its surface. But, all this sea of mediatorial mercies is as nothing, compared with what is yet to come."
Yes, indeed, as respects "redemption," we may say "the best is yet to come."
Wrote Seiss:
"Redemption has its roots and foundations in the past, but its true realization lies in the future, and connects directly with the period and transactions to which our text (Rev. chpt. 5) relates."
Again, we give a hearty "amen" to these words. "Its true realization lies in the future."
Wrote Seiss:
"The Scriptures everywhere point forward to Christ’s Apocalypse, as the time when first the mystery shall be finished, and the long process reach its proper consummation. Jesus talked to His disciples about the signs which were to precede His coming, and said, “When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” (Luke 21:28.) In His view, then, redemption proper, or in its true reality, lies far more in the future than in the past; so much more that the past is hardly to be named apart from what is yet to come. And with all Paul’s glorying in the cross, he did not hesitate to say: “If in this life only we have hope in Christ, we are, of all men, most miserable;” and that “the whole creation groaneth and travaileth in pain together until now; and not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of the body.” (1 Corinthians 15:19; Romans 8:22, 23.) He speaks of Christians as indeed “sealed with the Holy Spirit of promise,” which he commends greatly, but which he pronounces the mere “earnest” or pledge penny of something vastly greater — of an “inheritance” still future, which is only to come at a yet unaccomplished “redemption of the purchased possession.” (Ephesians 1:13, 14.) To him, therefore, redemption is still largely a subject of hope. There is an inheritance pledged, and a possession purchased, but it is not yet redeemed. The action of claiming, disencumbering, and taking possession of it is still future. And it is just this action that is brought to our view in the taking up of this book and the breaking of its seals."
I think the proposition has been proven which affirms that redemption is not solely an event of the past and involves more than Christ paying the price of redemption.
Wrote Seiss:
"The word redemption comes to us, and takes its significance from certain laws and customs of the ancient Jews. Under these laws and customs, it was impossible to alienate estates beyond a given time. Whatever disposition one may have been forced to make of his lands, and whoever might be found in possession of them, the year of Jubilee returned them to the lawful representatives of their former owners."
Suppose that the laws of the USA were the same as that of the ancient Jews. In that case, foreclosures would not necessarily be final for there would always be the "right of redemption" held by a person or his legal kinsmen. At any time, when the original owner was able, he could "buy back" his lost property, or his "inheritance." Further, the law concerning the year of Jubilee restored a man's family property.
Wrote Seiss:
"Upon this regulation there was founded another, which made it the right of the nearest of kin to one who, through distress or otherwise, had alienated his inheritance to another party, to step in and redeem it; that is, to buy it back, and retake it, at any time, or at such times not falling within certain stipulated intervals. When an inheritance was thus disponed away by its rightful possessor, there were two books, or instruments of writing, made of the transaction, the one open, and the other sealed, specifying price and particulars. These books or mortgage deeds went into the hands of the one to whom the property was thus made over. A sealed book thus became a standing sign of an alienated inheritance, but so held as to be liable to be recovered on the terms specified. And when any one legally representing the original proprietor, was found competent to lift and destroy that sealed instrument, and thus to buy back what had been disponed away, he was called the goel, or redeemer, and the inheritance was considered redeemed, so far that he now had full right to dispossess of it whoever might be found on it, and to enter upon its undisturbed fruition."
Well, that is absolutely hitting the nail right on the head!
Wrote Seiss:
"From this it will be seen, that the transactions which John witnessed, in regard to this sealed book, accord precisely with this ancient arrangement for the redemption of inheritances. And the coincidence is so complete, and sealed books in Scripture are so much confined to this particular sort of writings, that I take it as separating this book in God’s right hand from all other subjects to the one subject of forfeited inheritances.
Redemption, as it pictures the way of salvation, involves mainly 1) the "redemption of inheritances" and 2) redemption of people who have been sold into slavery.
Wrote Seiss:
"We also know very well, that there has been an inheritance forfeited and disponed away for these thousands of years, and that for all this time the proper heirs have lain out of it, and had no proper possession of it. That inheritance we know to be just ta panta — the all things — in which man, in his first creation, was installed, and which God made good, and sin made evil. Everything testifies that it was a high, holy, and blessed investiture. But, alas, its original possessor sinned, and it passed out of his hands to the disinheritance of all his seed. The sealed book, the title deeds of its forfeiture and mortgage, are in the hands of God, and strangers and intruders have overrun and debased it. And from the days of Adam until now, those deeds have lain in the Almighty’s hands, with no one to take them up or to dispossess the aliens. And even when the saints are caught up to the sky, they will find it still lying there, awaiting this very scene of the text, when the Goel adjudged worthy shall appear and take it up, and destroy the sad testimonial by breaking its seals forever."
What we should understand by now is that "redemption" involves two things:
First, there is the payment of the redemption price by the redeemer.
Second, there is the actual restoration of what was lost.
In the next posting we will continue our study of this delightful subject.
Most people have heard of the word "redeem" thanks to people using "coupons" (i.e. "redeeming coupons") in sales transactions. Others also think of the idea of "redeeming" when they make use of the "pawn shop." When a possession of value is "pawned" it is given as security for money lent. At this point, when the exchange occurs, a change in the one who has actual possession of the property also occurs. However, full "ownership" (or "title") does not immediately occur.
In those pawn agreements there are stipulations that make it possible for the previous owner and possessor of the property to "reclaim" his lost property, to have full title and possession of it restored. Those agreements at least contain
1) the price to redeem the item pawned (or "hocked"), and
2) who may buy it back, being the person who has the right to buy it back (the one who pawned it or has the proof of it, i.e. the "pawn ticket"), and
3) the time limitations and parameters for when the pawned property may be redeemed and how and when all rights to redemption are forever lost.
These particulars of what it means to "redeem" something are not limited to using coupons and pawn stores. The history of the world knows these terms in regard to buying slaves out of their slavery, and in regard to freeing or ransoming prisoners, and in regard to regaining lost inheritances.
If we ask the average Christian the question - "is redemption an accomplished fact or is it yet to be accomplished?" - we would probably find more affirming that "redemption was what occurred at Calvary when Christ paid the price for it." Thus, to most, it is something in the past, and applies not to the future. Do the scriptures not speak of redemption as an accomplished fact? (Gal. 3: 13; I Peter 1:18)
Redemption does not consist merely, however, in the one act of Christ paying the redemption price, in his sacrificial death upon the cross, but includes actual deliverance of the redeemed from the effects of their debt or imprisonment.
Redemption is not only objective, a legal or commercial transaction, but subjective, being an actual change in the condition of the redeemed. The redemption price has been paid. In that sense redemption is accomplished in that the enslaved/debtor is guaranteed deliverance and freedom. Redemption is not complete, however, until there has been a restoration of what was lost.
The objective side of redemption is a one time act, never to be repeated. A debt paid by a redeemer is paid once. A slave is "officially" or legally redeemed by a redeemer when the slave's debt or obligation is paid or satisfied. This occurs in a single act of exchange between the redeemer and the master or lord who has power, control, and authority over the slave.
The subjective side of redemption is not a one time act, but is progressive as it relates to the actual deliverance of the soul from the enslavement of sin. Getting out from under the power and control of sin and its enslavement is progressive in this life for the soul.
Redemption occurs in three stages.
Redemption occurs first when the price is paid for the release of the slave or for the restoration of what was lost. Redemption then occurs in the life and soul of the believer at first conversion and then through progressive sanctification until departing from the body to be with the Lord in death. Finally, redemption is completed in the resurrection at the second coming of Christ when the body is made spiritual and immortal like that of the risen Lord Jesus Christ.
In order for us to understand more on the meaning of "redemption" I would like to quote from the famous Christian author and theologican, J.A. Seiss. In his book "The Apocalypse," when discussing what is the significance of the "seven sealed scroll" of Revelation chapter five, Seiss wrote (emphasis mine):
"It is not ecclesiastical history, which this book is introduced to foreshow, but something to which all ecclesiastical history is only the prelude and introduction, and which the Scriptures call “The redemption of the purchased possession.”
It may be well here for us to correct a misapprehension which largely obtains in the common conception of what redemption is (just what I have stated - SG). When this word is used, most men’s minds go back to the birth, life, death, and resurrection of Christ, and think of something already accomplished and complete in the blessed facts of the blessed Saviour’s history. This is well enough as far as it goes, and touches indeed, the great central particulars on which redemption reposes. But, viewed as a whole, redemption is a vastly wider and more wondrous thing."
Well, amen to that! Oh that Christians could understand how "redemption" is indeed "vastly wider and more wondrous" than they generally know.
Wrote Seiss:
"It stretches back through a history of six thousand years, and yet its sublimest part is still future. It includes all past dispensations and theophanies, and the coming and achievements of Christ in the flesh; but it embraces still other dispensations, and more wonderful theophanies, and a more glorious advent of Christ, and vastly more far reaching achievements, of which His miracles were the symptomatic preintimations. There is already much of redemptive power and blessing in the world. The truth is, that everything on earth rests on a mediatorial basis. The world stands, and man exists, only because of Christ and His undertaking to be our Saviour. But for His mediatorship, Adam would have perished the day that he transgressed, and never a human being would have been born. The very ungodliest of the race owe whatever blessings they enjoy to the blood and engagement of Christ. Even the lower animals, and the very grasses of the fields, live and flourish by virtue of the same. Redemption is therefore so far a living force. Like a golden chain, it girdles the world, upholds it from destruction, and sustains, and blesses all the varied and successive generations on its surface. But, all this sea of mediatorial mercies is as nothing, compared with what is yet to come."
Yes, indeed, as respects "redemption," we may say "the best is yet to come."
Wrote Seiss:
"Redemption has its roots and foundations in the past, but its true realization lies in the future, and connects directly with the period and transactions to which our text (Rev. chpt. 5) relates."
Again, we give a hearty "amen" to these words. "Its true realization lies in the future."
Wrote Seiss:
"The Scriptures everywhere point forward to Christ’s Apocalypse, as the time when first the mystery shall be finished, and the long process reach its proper consummation. Jesus talked to His disciples about the signs which were to precede His coming, and said, “When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” (Luke 21:28.) In His view, then, redemption proper, or in its true reality, lies far more in the future than in the past; so much more that the past is hardly to be named apart from what is yet to come. And with all Paul’s glorying in the cross, he did not hesitate to say: “If in this life only we have hope in Christ, we are, of all men, most miserable;” and that “the whole creation groaneth and travaileth in pain together until now; and not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of the body.” (1 Corinthians 15:19; Romans 8:22, 23.) He speaks of Christians as indeed “sealed with the Holy Spirit of promise,” which he commends greatly, but which he pronounces the mere “earnest” or pledge penny of something vastly greater — of an “inheritance” still future, which is only to come at a yet unaccomplished “redemption of the purchased possession.” (Ephesians 1:13, 14.) To him, therefore, redemption is still largely a subject of hope. There is an inheritance pledged, and a possession purchased, but it is not yet redeemed. The action of claiming, disencumbering, and taking possession of it is still future. And it is just this action that is brought to our view in the taking up of this book and the breaking of its seals."
I think the proposition has been proven which affirms that redemption is not solely an event of the past and involves more than Christ paying the price of redemption.
Wrote Seiss:
"The word redemption comes to us, and takes its significance from certain laws and customs of the ancient Jews. Under these laws and customs, it was impossible to alienate estates beyond a given time. Whatever disposition one may have been forced to make of his lands, and whoever might be found in possession of them, the year of Jubilee returned them to the lawful representatives of their former owners."
Suppose that the laws of the USA were the same as that of the ancient Jews. In that case, foreclosures would not necessarily be final for there would always be the "right of redemption" held by a person or his legal kinsmen. At any time, when the original owner was able, he could "buy back" his lost property, or his "inheritance." Further, the law concerning the year of Jubilee restored a man's family property.
Wrote Seiss:
"Upon this regulation there was founded another, which made it the right of the nearest of kin to one who, through distress or otherwise, had alienated his inheritance to another party, to step in and redeem it; that is, to buy it back, and retake it, at any time, or at such times not falling within certain stipulated intervals. When an inheritance was thus disponed away by its rightful possessor, there were two books, or instruments of writing, made of the transaction, the one open, and the other sealed, specifying price and particulars. These books or mortgage deeds went into the hands of the one to whom the property was thus made over. A sealed book thus became a standing sign of an alienated inheritance, but so held as to be liable to be recovered on the terms specified. And when any one legally representing the original proprietor, was found competent to lift and destroy that sealed instrument, and thus to buy back what had been disponed away, he was called the goel, or redeemer, and the inheritance was considered redeemed, so far that he now had full right to dispossess of it whoever might be found on it, and to enter upon its undisturbed fruition."
Well, that is absolutely hitting the nail right on the head!
Wrote Seiss:
"From this it will be seen, that the transactions which John witnessed, in regard to this sealed book, accord precisely with this ancient arrangement for the redemption of inheritances. And the coincidence is so complete, and sealed books in Scripture are so much confined to this particular sort of writings, that I take it as separating this book in God’s right hand from all other subjects to the one subject of forfeited inheritances.
Redemption, as it pictures the way of salvation, involves mainly 1) the "redemption of inheritances" and 2) redemption of people who have been sold into slavery.
Wrote Seiss:
"We also know very well, that there has been an inheritance forfeited and disponed away for these thousands of years, and that for all this time the proper heirs have lain out of it, and had no proper possession of it. That inheritance we know to be just ta panta — the all things — in which man, in his first creation, was installed, and which God made good, and sin made evil. Everything testifies that it was a high, holy, and blessed investiture. But, alas, its original possessor sinned, and it passed out of his hands to the disinheritance of all his seed. The sealed book, the title deeds of its forfeiture and mortgage, are in the hands of God, and strangers and intruders have overrun and debased it. And from the days of Adam until now, those deeds have lain in the Almighty’s hands, with no one to take them up or to dispossess the aliens. And even when the saints are caught up to the sky, they will find it still lying there, awaiting this very scene of the text, when the Goel adjudged worthy shall appear and take it up, and destroy the sad testimonial by breaking its seals forever."
What we should understand by now is that "redemption" involves two things:
First, there is the payment of the redemption price by the redeemer.
Second, there is the actual restoration of what was lost.
In the next posting we will continue our study of this delightful subject.
Good A Cappella Singing
I recommend that all those who love the old time hymns sung a cappella to check out the long list of songs sung by A CAPELLA HYMNS. For that play list see here.
Here are a few of my favorites:
Sing And Be Happy
All The Way My Savior Leads Me
He's My King
Leaning On The Everlasting Arms
Prayer-Bells Of Heaven
I Stand Amazed
Salvation Has Been Brought Down
Halelujah! We Shall Rise
O Listen To Our Wondrous Story
Farther Along
Day By Day
Paradise Valley
"Is any merry? let him sing psalms" (James 5: 13 KJV)
"Rejoice in the Lord always: and again I say, Rejoice." (Phil. 4:4 KJV)
Here are a few of my favorites:
Sing And Be Happy
All The Way My Savior Leads Me
He's My King
Leaning On The Everlasting Arms
Prayer-Bells Of Heaven
I Stand Amazed
Salvation Has Been Brought Down
Halelujah! We Shall Rise
O Listen To Our Wondrous Story
Farther Along
Day By Day
Paradise Valley
"Is any merry? let him sing psalms" (James 5: 13 KJV)
"Rejoice in the Lord always: and again I say, Rejoice." (Phil. 4:4 KJV)
Saturday, April 7, 2018
Is It Carnal To Believe In New Earth & Heavens?
Most Hardshells have historically been anti Premilleninal. The reasons for this are several, though I will not delineate now. Further, they associate belief in a literal "new heavens and new earth" with Premillenialism. They therefore almost universally reject the idea of a literal new earth or that earth is to be part of the eternal home of the elect. There are some few who have historically believed in literal new earth and heavens while remaining Amillennial. Some, like Elder Sylvester Hassell, were Premillenial, and thus did oppose those of his brethren who were Amillenial and who denied the literalness of the term "new heavens and earth." Elder David Pyles, a leading present day Hardshell, believes in a literal new earth. Those who do not believe in a literal new heavens and earth are forced to spiritualize the term and prophecy, making it apply to "the old Baptist church." When they read about the saints reigning on the earth, or inheriting the earth, they are forced to deny that such things speak of a literal earth, or land, but to the spiritual promised land, the old Hardshell church. But, such handling of the word of God is abominable.
One of the things that those who oppose believing that "the new heavens and earth" are literal and yet future do is to decry such an interpretation as "carnal," and not a "spiritual" one. Yet, I find such an accusation to be wholly without merit. Such an accusation shows that the ones making it are controlled by the heretical hermeneutics of Origen and Gnostic thinking. Not everything that is physical is "evil," as the Gnostics reasoned. It is no oxymoron to say "heavenly earth" or "spiritual earth." The new heavens and earth simply denote "heaven on earth."
In response to those who say that interpreting "new heavens and new earth" literally is "carnal," the great J. A. Seiss wrote (emphasis mine):
"Some people tell us that it is quite too low and coarse a thing to think of the earth in connection with the final bliss of the saints. They preach that we do but degrade and pervert the exalted things of holy Scripture, when we hint the declaration of the wise man, that “the earth endureth forever,” and that over it the glorious and everlasting kingdom of Christ and His saints, is to be established in literal reality. But if the ransomed in heaven, with golden crowns upon their brows, kneeling at the feet of the Lamb, before the very throne of God, and with the prayers of all saints, and the predictions of all prophets in their hands, could sing of it as one of the elements of their loftiest hopes and joys, I beg to turn a deaf ear to the surly cry of “carnal” — “sensual” — “unspiritual” — with which some would turn me from “the blessed hope.” Shall the saints in glory shout: “We shall reign on the earth,” and we be accounted heretics for believing that they knew what they were saying? Is it come to this, that to be orthodox we must believe that these approved and crowned ones kneel before the throne of God with a lie upon their lips? Shall they, from thrones in heaven, point to earth as the future theatre of their administrations, and give adoring thanks and praises to the Lamb for it, and we be stigmatized as fanatics and Judaizers, for undertaking to pronounce the blessed fact in mortal hearing? Oh, I wonder, I wonder, how the dear God above us can endure the unbelief with which some men deal with His holy word." (Chapter five of his famous book "The Apocalypse")
One of the things that those who oppose believing that "the new heavens and earth" are literal and yet future do is to decry such an interpretation as "carnal," and not a "spiritual" one. Yet, I find such an accusation to be wholly without merit. Such an accusation shows that the ones making it are controlled by the heretical hermeneutics of Origen and Gnostic thinking. Not everything that is physical is "evil," as the Gnostics reasoned. It is no oxymoron to say "heavenly earth" or "spiritual earth." The new heavens and earth simply denote "heaven on earth."
In response to those who say that interpreting "new heavens and new earth" literally is "carnal," the great J. A. Seiss wrote (emphasis mine):
"Some people tell us that it is quite too low and coarse a thing to think of the earth in connection with the final bliss of the saints. They preach that we do but degrade and pervert the exalted things of holy Scripture, when we hint the declaration of the wise man, that “the earth endureth forever,” and that over it the glorious and everlasting kingdom of Christ and His saints, is to be established in literal reality. But if the ransomed in heaven, with golden crowns upon their brows, kneeling at the feet of the Lamb, before the very throne of God, and with the prayers of all saints, and the predictions of all prophets in their hands, could sing of it as one of the elements of their loftiest hopes and joys, I beg to turn a deaf ear to the surly cry of “carnal” — “sensual” — “unspiritual” — with which some would turn me from “the blessed hope.” Shall the saints in glory shout: “We shall reign on the earth,” and we be accounted heretics for believing that they knew what they were saying? Is it come to this, that to be orthodox we must believe that these approved and crowned ones kneel before the throne of God with a lie upon their lips? Shall they, from thrones in heaven, point to earth as the future theatre of their administrations, and give adoring thanks and praises to the Lamb for it, and we be stigmatized as fanatics and Judaizers, for undertaking to pronounce the blessed fact in mortal hearing? Oh, I wonder, I wonder, how the dear God above us can endure the unbelief with which some men deal with His holy word." (Chapter five of his famous book "The Apocalypse")
Thursday, April 5, 2018
Simply Accept The Promised Reward Without Wrangling!
"Then Peter said, Lo, we have left all, and followed thee. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, Who shall not receive manifold more in this present time, and in the world to come life everlasting." (Luke 18: 28-30 KJV)
The thought came to me this morning as I was doing my morning chores and studies, in regard to the above verse (that came to my mind by the Spirit I hope), about how forsaking all and following Christ guarantees two things: first, "manifold more in this present time," and second, "in the world to come life everlasting." Further, the Arminian Calvinism debate about salvation, I thought, is really an incidental matter as respects my personally obtaining these two precious coveted objects. Both sides, except for a few Hardshells, agree that, for whatever reason, the two promises are restricted to those who have forsaken all and followed Christ. Only the Hardshells would look at the verse and say
1. The receiving of "time salvation" ( the "receiving more in this present time") is certainly the reward for having forsaken all and followed Christ (in conversion and thereafter) but not the receiving of "life everlasting" in the world to come (we based that upon our presupposition and that presupposition will not allow it to be otherwise).
2. Therefore, the promise of everlasting life is simply meant to assure the converted, but does not limit the promise of everlasting life to the converted (those who forsake all and follow Christ).
3. Therefore following Christ is a condition for the former promise ("time salvation" or "manifold more now") but not for latter.
But, anyone can see that:
1. The two promised things (time and eternal salvation) are both the result of having forsaken all to follow Jesus.
2. There is no hope of either time or eternal salvation for any who do not follow Christ.
The way to proclaim this truth to all is to state the promise and ask:
Who does not want a better life now and immorality and eternal life in the world to come? Jesus promises that to all who follow him. Will you follow him?
The thought came to me this morning as I was doing my morning chores and studies, in regard to the above verse (that came to my mind by the Spirit I hope), about how forsaking all and following Christ guarantees two things: first, "manifold more in this present time," and second, "in the world to come life everlasting." Further, the Arminian Calvinism debate about salvation, I thought, is really an incidental matter as respects my personally obtaining these two precious coveted objects. Both sides, except for a few Hardshells, agree that, for whatever reason, the two promises are restricted to those who have forsaken all and followed Christ. Only the Hardshells would look at the verse and say
1. The receiving of "time salvation" ( the "receiving more in this present time") is certainly the reward for having forsaken all and followed Christ (in conversion and thereafter) but not the receiving of "life everlasting" in the world to come (we based that upon our presupposition and that presupposition will not allow it to be otherwise).
2. Therefore, the promise of everlasting life is simply meant to assure the converted, but does not limit the promise of everlasting life to the converted (those who forsake all and follow Christ).
3. Therefore following Christ is a condition for the former promise ("time salvation" or "manifold more now") but not for latter.
But, anyone can see that:
1. The two promised things (time and eternal salvation) are both the result of having forsaken all to follow Jesus.
2. There is no hope of either time or eternal salvation for any who do not follow Christ.
The way to proclaim this truth to all is to state the promise and ask:
Who does not want a better life now and immorality and eternal life in the world to come? Jesus promises that to all who follow him. Will you follow him?
Sunday, April 1, 2018
Is It Regeneration?
Hardshell "Regeneration"
An Old Baptist Test
Test Questions
Is it "regeneration" when there is
1. no belief in the one true and living God?
2. no belief in the Son of God or in Jesus as Lord and Savior?
3. no knowledge of the gospel?
4. no conversion to God, Christ, or truth?
5. no conversion from idols?
6. no turning from Satan to God?
7. no revelation or enlightening?
8. no escape from darkness and ignorance?
9. no repentance and confession of sin?
10. no change of thinking or behavior for the better?
11. no moral renewal or transformation?
12. no obedience to or following of God or Christ?
13. no deliverance from sin's bondage to holiness and godliness?
14. no immediate good works or fruit produced?
15. no likeness to Christ produced?
16. no trust and commitment to God and Christ produced?
17. no love for God and righteousness produced?
18. no hope of salvation produced?
19. no purifying of the heart and conscience occurs?
20. no active receiving or laying hold of Christ and eternal life?
21. no becoming the servants of Christ and righteousness?
22. no union of the mind to Christ?
23. no active receiving of the Holy Spirit?
24. no signs of spiritual life?
25. no experience of the forgiveness of sins?
26. no rejoicing in Christ?
27. no spiritual peace with God?
28. no putting off of the old man?
29. no putting on of the new man?
30. no washing of one's robes in the blood of Christ?
31. no teaching from God or the Spirit?
32. no active coming to Christ?
33. no sanctification or making of the soul and mind holy?
34. no effectual calling to life and holiness?
Is your "regeneration" a biblical regeneration (or an "Old Baptist")? If it does not include the above items, then it is not biblical nor primitive Baptist.
An Old Baptist Test
Test Questions
Is it "regeneration" when there is
1. no belief in the one true and living God?
2. no belief in the Son of God or in Jesus as Lord and Savior?
3. no knowledge of the gospel?
4. no conversion to God, Christ, or truth?
5. no conversion from idols?
6. no turning from Satan to God?
7. no revelation or enlightening?
8. no escape from darkness and ignorance?
9. no repentance and confession of sin?
10. no change of thinking or behavior for the better?
11. no moral renewal or transformation?
12. no obedience to or following of God or Christ?
13. no deliverance from sin's bondage to holiness and godliness?
14. no immediate good works or fruit produced?
15. no likeness to Christ produced?
16. no trust and commitment to God and Christ produced?
17. no love for God and righteousness produced?
18. no hope of salvation produced?
19. no purifying of the heart and conscience occurs?
20. no active receiving or laying hold of Christ and eternal life?
21. no becoming the servants of Christ and righteousness?
22. no union of the mind to Christ?
23. no active receiving of the Holy Spirit?
24. no signs of spiritual life?
25. no experience of the forgiveness of sins?
26. no rejoicing in Christ?
27. no spiritual peace with God?
28. no putting off of the old man?
29. no putting on of the new man?
30. no washing of one's robes in the blood of Christ?
31. no teaching from God or the Spirit?
32. no active coming to Christ?
33. no sanctification or making of the soul and mind holy?
34. no effectual calling to life and holiness?
Is your "regeneration" a biblical regeneration (or an "Old Baptist")? If it does not include the above items, then it is not biblical nor primitive Baptist.
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