Robert Hall Condemns Hyper Calvinism's Reasoning

The great English Particular Baptist leader, Robert Hall (1764-1831), in his famous book "Help to Zion's Travellers: Being an Attempt to Remove Various Stumbling Blocks Out of the Way, Relating to Doctrinal, Experimental, and Practical Religion" (see here), said some things that I feel would be good to quote here at The Old Baptist Test blog together with some comments.

Is prayer (or faith) a duty or obligation upon all men, even upon the unregenerate? We have written upon this subject many times and have shown that the neo Hardshell view, which denies duty faith and repentance, and duty prayer, for all men, including the unregenerate, is against scripture, reason, and the teachings of our Baptist forefathers. Those who deny that the unregenerate are duty bound to pray, seek God, love God, believe God, etc., cannot condemn them for not doing those things. Wrote Hall on this matter (emphasis mine):

"If he (the unregenerate - SG) ought not to pray, an aversion to pray is not a criminal, but a commendable disposition; for surely a person is much to be commended for being averse to what he ought not to do. If it be said, an unregenerate man ought not to pray, because while in such a state they are incapable of spiritual actions, such objectors ought to point out what duties the unconverted can perform acceptably, or allow that they are not bound to the performance of any; and if not under obligation to obedience, they are not chargeable with sin, and consequently are in a state of safety, not being exposed to punishment; for whoever are not culpable need not fear the Divine displeasure." (PART II. EXPERIMENTAL DIFFICULTIES, page 120)

Well, amen to that! It would be great if our modern Hardshell brothers could see their great error and repent of it. It is antinomianism. For further study on this topic see my series on "Hardshell Pelagianism" and "Hardshell Antinomianism."

Hall also said:

"if he (unregenerate) ought to believe he is pardoned before he repents, then he ought to believe a lie."

This is what we have stated many times before. If a soul is convicted by the Spirit's testifying to him that he is lost, when he is not really lost, then the Spirit bears false witness. This has been pointed out by others. Elder Throgmorton did this in his debate with Hardshell debate champion John Daily. For instance, see these postings:

What Do You Say?
Hardshells Make The Spirit A Liar

Wrote Hall:

"There is no preventive bar in the sinner's way to the Saviour, but what arises from a carnal heart; such as impenitency for sin, an attachment to self-righteousness, and an avowed aversion to the holy perfections of God and his sovereign methods of grace. But let it be observed, that a grant to come to Christ does not support a claim, or give a right to conclude they shall be saved by him. No, such a conclusion is only inferable from our having really believed in his name; a right to go to Christ is no proof we have done so.” What evidences a person's being a true believer is quite distinct from what warrants his applying to the Saviour: the latter arises from what God in his word says to him; the former appears from the change which is wrought in him. To put persons, therefore, upon examining themselves whether they have faith, before they believe, is extremely injudicious; and to encourage professors in the persuasion they are believers, without Scripture evidence of an internal change, is awfully dangerous." 

Hardshells are guilty of the "extremely injudicious" and "awfully dangerous" belief and practice that Hall condemns as most surely contrary to the teachings of Scripture.

Continued Hall:

"It would be a great advantage to inquiring souls, and discouraged Christians, as well as presumptuous professors, to have right ideas of the nature of faith, or what it is to believe to the saving of the soul. Faith is a believing the Divine testimony. For he that believeth not maketh God a liar. Faith in Christ is a crediting what the Scriptures assert concerning him...true faith, with which salvation is connected, consists in believing likewise, what he is...He gives credit to the Divine testimony, not only in respect of its reality, but likewise its holy nature and spiritual tendency. The tidings concerning the person of Christ, and his infinite fulness of merit and grace, are declared to be good, as well as true; the renewed soul believes them to be so, even the only satisfying portion that an immortal mind can possess. 

He receives them as every way suited to his present circumstances, as guilty and impure; being divinely adapted to render him holy and happy for ever. This is what the Scripture calls an embracing, when true faith is the subject under immediate consideration. See Heb. xi. 13. Saving faith is differently denominated in Scripture, but always exactly corresponding with the various representations of Christ in the gospel. Is he lifted up as an object to be beheld? 

Believers “look to him” as the wounded Jews did to the brazen serpent lifted up in the wilderness for their relief. Is he a “gift”? Faith as such “receives” him. As he is called the “bread of life,” believing is termed an “eating or living upon” him. 

Considering him as a support, faith is described as a leaning upon him. 

He is called a faithful friend; and faith is then denominated a “confiding or trusting” in him. 

He is set forth as a “refuge,” and faith is then termed a “running or flying” to him for safety. 

He is represented as the husband of his people, and then their faith is called giving themselves to him. 

Many more instances might be produced of the diversification of believing in Christ, according as its object is represented; for the purpose of setting forth the various infinite blessings in him, and benefits flowing from him, who is the real believers's all in all."

Yes, Hardshells do not give a scriptural definition of "faith." They create a whole new definition for it, just as they do other key words dealing with the doctrine of salvation.

What The 1689 Signatories Believed

Though the "footnotes" made by the Hardshells (in 1900 A.D. in Fulton, Kentucky) to the 1689 London Baptist Confession of Faith pretend to properly "explain" portions of that confession, they rather corrupt the text of the confession by trying to make it say what it clearly does not say, all in an attempt to try to show how it supports Hardshellism. This we have substantiated many times over the years. We had a series of articles on "Hardshells and the London Confession" and we cited from Hardshell leaders themselves who admit that their forefathers corrupted that confession by their "footnotes."

But, if one really wanted to know what the signatories of that confession were saying (not that the confession itself is not clear), all he would have to do is to read the writings of those men who wrote and produced that old confession. I have done that and have cited from their writings many times to show that the Hardshell "interpretation" (or misinterpretation) of the 1689 Confession is a perversion, an attempt to deceive the simple minded and the uninformed.

What think ye?

Let Every Heart Prepare Him Room?

Here is another song that is found in many Hardshell hymn books (and in nearly all other Christian hymn books) that testifies of truth that is denied by today's Hardshells.

Hardshells do not say to all men without distinction - "let everyone prepare him room" in their hearts and lives! They have great reluctance to saying to lost sinners - "receive Christ into your heart".

Joy To The World

1 Joy to the world, the Lord is come!
Let earth receive her King!
Let ev'ry heart prepare Him room,
and heav'n and nature sing,
and heav'n and nature sing,
and heav'n, and heav'n and nature sing.

All men in the world are called upon to receive Christ as their king. Further, if they do not do so, it will be their damning sin. Yet, Hardshells do not believe that it is sin to reject Christ!

Here are some other articles that Kevin and I have written about the inconsistency and hypocrisy of the Hardshells in singing the hymns of their forefathers when they do not believe them.

More Theology From Old Hymns
Means Hymn #1
Old Pb Hymnal Theology
Let All Crown Him Lord
Songs Of Perseverance
Come Ye Sinners?
From Elder James Osbourn's Hymnal
What Think Ye?
The Lone Pilgrims Perseverance Denied!

Spurgeon On "Salvation"

Wrote the great C. H. Spurgeon:

"What a great word salvation is! It includes the cleansing of our conscience from all past guilt and the delivery of our soul from all those inclinations to evil which so strongly work in us. In fact, it accomplishes the undoing of all that Adam did. Salvation is the total restoration of man from his fallen condition, yet it is something more than that, because God’s salvation makes our standing more secure than it was before we fell. It finds us broken in pieces by the sin of our first parent – defiled, stained, accursed – and it heals our wounds. It removes our diseases, takes away our curse, and puts our feet upon the rock, Christ Jesus. Having done all this, it also lifts our heads far above all principalities and powers, to be crowned forever with Jesus Christ, the king of heaven."  (Chapter 2, "The Only Salvation" -  see here)

Redemption (xii)

In this chapter in our series on "Redemption" we will continue to discuss how the sinner is "redeemed" from sin's slavery and imprisonment when he is converted to Christ and made his willing and obedient slave; And, having chiefly discussed how the Father and Son are "redeemers," we have begun to look at the work of the Spirit as a "goel," in conversion and sanctification.

Dr. Clark H. Pinnock under the sub heading "Neglect of the Redemptive Dimension" (see here) wrote (emphasis mine):

"The work of the Spirit in redemption has not suffered the degree of neglect that it has in relation to creation. Certain aspects have been regularly noted and widely discussed: for example, the Spirit’s work of revelation, regeneration, sanctification, ecclesiology, gifting, etc. Such topics receive lots of attention and rightly so. If the Spirit is the power of creation, it is even more obviously the power of redemption. Indeed the two themes are interconnected. By the power of the Spirit, God both creates the world and moves it along to consummation. The church understands well that the Spirit is paramount in the order of grace. Nevertheless, certain aspects of Spirit in relation to redemption do not often appear in theology: for example, the centrality of the Spirit in relation to the mission of Jesus is seldom noted, except in relation to the issue of our own empowerment. As far as Christology is concerned, one gets the impression that the Spirit is a junior partner and of much less importance for the work of redemption than Jesus. The atonement, too, is normally discussed in quasi-legal terms with little attention being given to its participatory and representative aspects. We hear much more about Christ’s work for us than about his work with us and in us. We hear more about salvation as a change of status than as union with God by the Spirit. There does seem to be at least some neglect of the Spirit’s role in redemption and with it (happily) a promise of fresh insight."

These are keen observations about the Spirit's work in creation and redemption. I agree that there is indeed "some neglect of the Spirit's role in redemption" in the minds of many bible students and thus the reason for this series on the subject. We do indeed need "fresh insight" into this glorious subject. It is the Spirit's role in redemption via conversion and sanctification that has been our focus in the immediate preceding chapters and this focus will be continued in this chapter.

The observation about the relation between the Spirit's work in creation and redemption is worth contemplating. In this series we have focused on this very point at times, arguing that "creation is unto redemption," or is a means unto redemption, as Paul affirmed in Ephesians 3.

I also agree with Pinnock that there is, among many Christians, more emphasis about "Christ's work for us than about his work with us and in us," and more about "salvation as a change of status than as union with God by the Spirit." Redemption, as we have seen, involves both objective and subjective aspects. Christ pays the redemption price "for us," but redemption is not experienced by the enslaved sinner till he is actually set free, till the Spirit works "in us."

In the preceding chapters we have seen how redemption involves delivering slaves and prisoners from their bondage and that this occurs first in conversion. It is in conversion that a sinner is freed from the slavery of sin and made a slave of Christ. Believers go from being prisoners of the law, and of sin, and of Satan, to being prisoners of Christ, of his word, and of truth and righteousness. This is when the chains of sin are removed from the sinner and he is "set free," let out of prison as it were. This is when a sinner's "master" is changed. Once he was the slave of master Sin, but now the slave of master Christ. It is a time when the sinner comes out from under "the yoke of bondage" and freely comes under "the yoke of Christ."

Redemption From The Slave Yoke

"Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." (Gal.5:1)

There are several kinds of "yokes" in the bible. Some were designed for animals, chiefly oxen, and some for humans, especially for slaves and prisoners. Some yokes were designed for a pair of oxen. Thus the Apostle Paul spoke of "the unequal yoke" in connection with partnerships between believers and unbelievers (II Corinthians 6:14). Thus in the OT we read: "Do not plow with an ox and a donkey yoked together." (Duet. 22:10) Cattle were unequally yoked together when ox and ass were drawing the same plough.

Yokes for humans were generally singular, however. Of this kind Paul referred to in these words: "Let as many servants (slaves) as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed." (I Tim. 6:1)

In Hosea there is reference to "the yoke on their jaws." (Hos 11:4) This we might call a "harness" today. There were yokes of wood and yokes of iron, the latter being worse for the one yoked. (Jer. 27:2)

In the New Testament the word "yoke" is used to denote bondage and servitude (Matt. 11:29, 30; Acts 15:10; Gal. 5:1). The prophet spoke of the disobedient Israelites being brought into bondage by this metaphor saying that the nation's "neck" would be brought "under the yoke of the king of Babylon" (Jeremiah 27:8). In becoming slaves and prisoners of the heathen king, the nation had a yoke around it's neck, denoting not only what is extremely burdensome, but what most often signifies a state of "hard bondage," the kind the nation had first experienced in Egypt.

Sin or moral depravity is a "yoke." Trying to find salvation outside of Christ is a heavy burden. It is truly "hard labor," the kind that slaves and prisoners know. Wrote Solomon - "the way of the transgressor is hard." (Prov. 13: 15) The Bible says, “The way of peace have they not known” (Romans 3:17). “There is no peace, saith my God, to the wicked” (Isaiah 57:21). Expecting to get happiness from sin? Said Spurgeon:

"It must not be forgotten that some ungodly men expend a deal of labour to gratify their evil desires. The way to hell may be down-hill, but it is not all smooth. There are hill Difficulties even for the ungodly. “The way of transgressors is hard.” Hence the Saviour says, “Come unto me, all ye that labour and are heavy laden,” for sinners labour, and their sins prove to be a heavy burden. The same Hebrew word, and the same Greek word, stands both for “labouring,” and for “sin,” for sinning is often hard; as the prophet says, “The people labour in the very fire, and weary themselves for vanity.” Though men call sin pleasure, who does not know that it often jades and fags the man worse than the hardest toil! How the proud man toils for honour! How the miser pinches himself for gold! How the thief exhausts his ingenuity to get at another man’s wealth! How hard is the harlot’s drudgery! How heavy is the yoke of Satan!" (Travelling Expenses on the Two Great Roads - see here)

In his sermon "The Two Yokes" (here) Spurgeon said:

"ALL THROUGH THE BOOK of Jeremiah you will observe that the prophet taught the people not only by words, but by symbols. At one time he took his mantle and hid it in the earth till it was soiled and worn, and then taught them something by wearing it. At another time he took an earthen pot and broke it in their presence. And on this occasion he put a yoke about his own neck as the token that Israel should be subdued beneath the power of Nebuchadnezzar.

With this, by way of preliminary observation, we will now come to the text, and endeavor to make some use of it for ourselves. Hananiah took off the symbolic yoke, the wooden yoke, from Jeremiah's neck and broke it. Jeremiah comes again, and says, "You have broken the yoke of wood, but God has commanded that ye shall now wear yokes of iron." They were not benefited, therefore, by the change, but the reverse. This is suggestive of a broad principle. From the symbol, which was applicable in one case, we draw a general truth. Whenever men say of God, "Let us break his bands asunder, and cast his cords from us," they may do so if they will; but instead of the yokes of wood they will be sure to get yokes of iron. If they will not submit to the government of Christ, they will have to submit to the tyranny of Satan. Some yoke they will have to wear, and if they reject the easy yoke of the Christ of God, the wooden yoke as it were which he puts on men, there shall be made for them yokes of iron, which they shall neither be able to break off nor yet to support."

"So our thought will run this way. First, that men must wear some yoke or other; and, secondly, that the yoke of Christ is a very easy one; and, thirdly, that when it is refused, it is inevitable that men should wear a heavier one."

Spurgeon, elaborating on the hard labor of sin's service, said:

"We serve ourselves, and oh, the slavery of serving one's self! He that makes his belly his god, and bows down to the lusts of the flesh, serves a tyrant indeed. Something or other we must serve, not only because we are dependent creatures, but also it seems to be stamped upon us that we must follow some great principle, and must yield ourselves to some spiritual influence. A yoke of some kind or another we must submit to. The man who shall say, "I am perfectly free, and I live for nothing but myself," is so mean an animal, that he is hardly worthy to be called a man."

Said Spurgeon again:

"THOSE WHO REFUSE TO WEAR THE EASY YOKE OF CHRIST WILL HAVE TO WEAR A WORSE ONE. "Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron."

Observe! Adam wore an easy yoke in Paradise: he broke it. Himself and his posterity have had to wear yokes of iron ever since.

Be ye not as the horse or as the mule, which have no understanding, whose mouth must be held in with bit and bridle, lest they come near unto thee.

And look at self-righteous men and women who try to work their own way to heaven. The Pharisees of old-what a slavery their life was! Any man who is seeking to be saved by his good works makes himself a slave. He must know in his conscience that his good works are imperfect, and therefore he has no title, no sure, clear title to heaven. Only the man who takes Christ to be his wisdom, his righteousness, his justification, his redemption, his all and in all-knows that he is saved; but he that getteth Christ hath all that God asks of him, he hath his sins punished in his Savior, he hath had the law fulfilled by his Savior, and he is thus saved. Those who will not have Christ, put upon their necks a horrible yoke. Oh, beware of superstition; beware of self-righteousness! These are iron yokes indeed.

Still giving but a word to each case, we have hearers who, when they listen to the word, are haunted with reproach, but never softened with repentance, because of their sins. They go on hardening their necks and persevering in their iniquities. Impenitent sinner, mark this word. The day will come when inasmuch as thou hast rejected the easy yoke of repentance, thou wilt have to bear the iron yoke of remorse. A man under remorse in this world is a dreadful sight. Horrified with the past and alarmed with the future, yet having knees so stubborn that they will not bow, and blood-shot eyes that will not weep; because, alas! his heart is like to adamant that cannot feel. Of all the pangs convinced and repentant sinners bear, there are none so dreadful as the gloomy torment of remorse."

Oh that sinners would be awakened to the truth that "men who seek their own pleasure put upon themselves a yoke of iron"! 

"The general principle running through every case is, that he who rejects the yoke of Christ bows his neck to something worse by far."

Well, amen to that! Thank God we "serve the Lord Christ"! (Col. 3: 24)

Father On Hardshell KJV Onlyism

In father's selected writings ("Selective Writings Of Elder Eddie K. Garrett, Sr."), in the section with articles on "The Authority Of The Bible," he said:

"Rome declared the VULGATE "infallible," even better than the Hebrew and Greek manuscripts. Some are trying to do this with the King James Version also."

Well, amen to that! This is one issue where father and I were in perfect agreement.

And, who is the real follower of Rome? Besides the KJV Onlyists among the Hardshells?

The Hardshells in the beginning of their history (via their founding fathers) accused those who promoted mission and teaching methods, which they contended were new among Baptists (a false charge), of "following Rome" in these methods (another false charge).

But, clearly the Hardshells, as we have seen, are the real followers of Rome, at least in these additional respects:

1. In their "Landmarker" views, a thing we demonstrated in our series on "Hardshell Landmarkism." The views of the Hardshells and the Roman Catholics on "church succession and authority" are one and the same. Each declares that all outside of their own group are no part of the visible church and have no ecclesiastical authority.

2. The belief that many "good" heathen will be finally saved, though they were never Jews or Christians.

Fate Of Those Who Do Not Believe

"And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." (Matt. 10: 14-15 KJV)

How the Hardshell Baptists can affirm that many gospel unbelievers are "born again" and will be finally saved in the "day of judgment" in the light of the above words of the Lord Jesus is amazing. Those who do not receive the "words" of the apostles, the words of the gospel, will suffer a worse fate at the day of judgment than that of the wicked Sodomites. To tell those who reject the gospel that they may be saved in the day of judgment in spite of such rejection is to make Jesus into a liar.

Not only these words of Christ, but the whole bible is filled with threats of eternal punishment for those who reject the gospel. It is amazing how Hardshells stubbornly refuse to accept these teachings of scripture and go further by attempting to give to the words of Jesus, and other scriptures that teach the same, a perverted explanation, making the words to mean something other than what they actually say.

Here are some other verses that we have often stressed and which, like the above words of Jesus, show that gospel unbelievers are lost.

"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." ((II Thess. 1: 7-10)

"And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people." (Acts 3:23)

What is the destiny of the Sodomites? Listen to Jude:

"Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire...to whom is reserved the blackness of darkness for ever." (7,13)

Why do the Hardshells not see how they are guilty of horrible sins? How is it that they can see themselves as guiltless in the matter of twisting scripture? How they teach counter to the clearest teachings of Christ and his apostles?

On Total Depravity

The following is a draft that I wrote many months ago for The Baptist Gadfly Blog but decided to publish it here as a follow up to the last couple entries for my series on "Redemption." Reading this posting will reveal why I thought this draft was appropriate here at this time. I have not had time to finish this writing, but post it here any way.

Born Slaves to Sin - Doulas

There are various words for "servant" or "slave" in N.T., such as doulos, diakonos, pais, oiketēs, therapōn, which speak of different kinds of servants/slaves.

"Doulos" denotes one who is born into slavery. We are born into slavery, slaves to sin from birth. Also, we are born into slavery to Christ and righteousness by the second birth. But, not only are we born into sin's slavery, but we love our servitude. In the O.T., a slave who loved his master could choose to remain in that slavery.

"If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever." (Ex. 21: 2-6)

What does it mean to be a slave to sin? It means that we have been (1) born into slavery and (2) that sin is our master. It also means (3) that we love our master and choose to remain in its service.

The word depraved comes to us from the Latin language by medium of the French (Desk Standard Dictionary, Funk and Wagnalls). De means thoroughly; pravus, crooked.

I prefer the term "total inability" to that of "total depravity" to describe the corrupt moral condition of sinners. Man is totally depraved. This does not mean that he is as bad as he can be, but it means that the leaven of morally corrupted nature has infected his entire being, and controls all his faculties. Jesus was an expert on the subject of man's depravity.

"And needed not that any should testify of man: for he knew what was in man." (John 2: 25)

The idea here is that Jesus knew the depraved state of man. What is "in" man is the leaven of corruption, a nature and disposition that is opposed to God and righteousness. When we talk about man in his fallen condition, we are talking about something that is internal in man, not what is merely external to him in his environment.

Man has a sensuous appetite that demands gratification, and a will and disposition which clings to its own carnal interests and asserts control. Man naturally is concupiscent, that is, he ardently desires what is opposed to God and righteousness.

"The flesh lusteth against the spirit, and the spirit against the flesh." (Gal. 5: 16)

Here we find again the word "flesh" (sarx), which denotes the sinful nature. What does it do? It lusts against the spirit. It despises what is godly and divine. It is opposed to God and righteousness just as the spirit and the spiritual nature is opposed to the flesh or evil nature.

"Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not." (Romans 7: 17, 18)

Something evil dwells in man. Jesus knew it, as we have shown. What is that evil? Paul here calls it by two names, (1) "sin," and (2) "flesh." Both these terms denote the sinful nature, the depraved passions. He has also called it "lust" or sinful desire, upon which I will expand shortly.

Even in Paul the sinful nature was present. That is, it is present even in those who have been made partakers of the divine nature. When one is saved, or born again, he receives the divine nature, is made in the likeness and image of God. But, his old fallen depraved nature is not eradicated, for it remains even in those who are saved. The born again child of God has a dual nature, both a fallen and a renewed divine nature. This topic has been explored by writers when they have discoursed upon human nature in its fourfold state, i.e., its state in innocence, in Adam, before the fall, its state in sin after the fall, its state in the regenerate soul, and its state in glory.

IN the Westminster Confession the doctrine of Total Inability is stated as follows: —

“Man, by his fall Into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.”

Total depravity does not mean that we are as bad, behaviorally speaking, as we could be. Men are not as intensively evil as possible, but are as extensively evil as possible. Think of drops of poison or ink placed into a cup of water. The poison/ink permeates the entire solution.

Scripture Passages

"But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." (I Cor. 2: 9)

"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (I Cor. 2: 14)

The "man" under consideration in these verses is the Adam man, the depraved man, the man outside of Christ, the man who is in a lost and condemned state. The "natural" man is the man without the Spirit of God, the man as he is found in nature. In Jude this is made clear.

"These be they who separate themselves, sensual, having not the Spirit." (Jude 19) The word translated "sensual" here is the same Greek word translated "natural" in I Cor. 2: 14. He is the man who does not have the Spirit of Christ, one who is not a spiritual man, one who is governed by the fallen depraved nature, and not one governed by the divine nature or the Spirit of Christ.

Notice how the depravity and inability of the natural man effects his faculties, or the members of his nature and being. His eyes cannot see, his ears cannot hear, and his heart cannot perceive the "things of the Spirit." We might also include, in accordance with scripture representations, his hands, feet, mouth, etc., being unable to work righteousness. I will enlarge upon this.

"Neither yield ye your members (faculties) as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members (faculties) as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members (faculties) servants to uncleanness and to iniquity unto iniquity; even so now yield your members (faculties) servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." (Romans 6: 13-22)

Clearly, in these verses, "members" refers to the faculties of the soul, to the various parts of man's being and constitution. "Members" would include man's eyes, ears, feet, hands, heart, etc. They refer to man's "senses," to his ability to see and understand, to hear, walk, and speak spiritually, and in a way pleasing to God.

The only time the word "senses" is used in scripture is in this passage.

"But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." (Hebrews 5: 14)

The Greek word for "senses" is "aisthētērion" and means (Strong) - 1) faculty of the mind for perceiving, understanding, judging. This would include the "will," of which I will speak more extensively shortly.

Depraved man has not the ability to "discern" good from evil in relation to God and salvation. They call evil good, and good they call evil, and put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. (Isa. 5: 20) Man has no "feeling" for God in his depraved state.

"Who being past (beyond) feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." (Ephesians 4: 19)

"Being past feeling" is from a single Greek word - "apalgeō" and means - "to cease to feel pain or grief," or "to become callous, insensible to pain, apathetic." This is because man is said to be spiritually "dead." He has a conscience that is also insensible and callous, or dead. He is unable to feel right spiritually.

"Speaking lies in hypocrisy; having their conscience seared with a hot iron." (I Tim. 4: 2) A conscience that is seared or cauterized is a conscience that is dead and insensible to feeling. They lack the kind of conviction that inevitably produces genuine repentance.

"That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us..." (Acts 17: 27)

"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." (John 6: 44)

Man lacks power because of sin. He is impotent. This includes will power, the power to choose or to will. Left to himself, he will remain aloof from God. He cannot initiate his own salvation. He cannot initiate his own deliverance. He cannot change his own will, his own heart, or his own mind, nor his own nature. He cannot, on his own initiative, make himself love what he hates, or to hate what he loves.

"And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father." (vs. 65)

What does it mean to "come to Christ"? How does one "come to Christ"? Certainly the coming is not physical. It is not a movement of the body, not what is spatial. Rather, it is a movement of the will, the heart, or the mind, with the affections. In this chapter, coming to Christ is synonymous with believing in Christ. Thus, we may translate the verse thusly - "no one can believe on me" except the Father draws or gives such.

"For they that are after the flesh do mind (and choose) the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." (Romans 8: 5-8)

"But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Hebrews 11: 6)

"And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin." (Romans 14: 23)

"The thought of foolishness is sin: and the scorner is an abomination to men." (Proverbs 24: 9)

"An high look, and a proud heart, and the plowing of the wicked, is sin." (Proverbs 21: 4)

"And you hath he quickened, who were dead in trespasses and sins." (Eph. 2: 1)

Spiritual Death

What is death? What does it mean to be dead to God and righteousness?

"Wherein in time past ye walked (by choice) according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation (by choice) in times past in the lusts of our flesh (sinful nature), fulfilling (by choice) the desires of the flesh (sinful nature) and of the mind (or will); and were by nature the children of wrath, even as others." (2: 2, 3)

Death involves not only absence of feeling and sensitivity, but also both alienation and separation. It involves the idea of severance, of being "cut off."

"For as the body without the spirit is dead, so faith without works is dead also." (James 2: 26)

"But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." (Isaiah 59: 2)

"Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart." (Eph. 4: 18)

"And you, that were sometime alienated and enemies in your mind by wicked works..." (Col. 1: 21)

God is life, so to be separated and cut off from him is to be dead. God is light, so to be separated and cut off from him is to be in darkness. God is love, so to be separated from him is to dwell in hate, to be possessed by hate.

The doctrine of depravity (hamartiology) directly affects the doctrine of salvation (soteriology). If we underdstand how the nature of man is bent towards sin and in love with his state of alienation from God, directing and controlling his will, then it will be easy to understand how salvation must begin with an act of God, in the verses cited, described as God "drawing" one to himself. But, more on this later.

Man is declared to be "impotent," or "without strength." (Rom. 5: 16) "Without strength" is from the single Greek word "asthenēs." Strong says this word means "weak, infirm, feeble."

AV — weak 12, sick 6, weakness 2, weaker 1, weak things 1, impotent 1, more feeble 1, without strength 1

"What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes." (Romans 3: 9-18)

"Under sin" means under its lordship, as a slave. It means under its power and influence. Paul, in Romans 5, speaks of sin and death "reigning."

"No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him." (Matthew 11:27)

“Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the Devil, and the lusts of your father it is your will to do.” (John 8: 43, 44)

"To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it." (Jeremiah 6: 10)

"Hear, ye deaf; and look, ye blind, that ye may see." (Isaiah 42: 18)

"This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." (Ephesians 4: 17-19)

"Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." (Matt. 7: 17, 18)

"I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." (John 15: 5)

"For vain men would be wise, though man be born like a wild ass's colt." (Job 11: 12)

"Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil." (Jeremiah 13: 23)

"The heart is deceitful above all things, and desperately wicked, who can know it?" (Jer. 17:9)

"For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee." (Proverbs 23: 7)

"But he said unto them, All [men] cannot receive this saying, save [they] to whom it is given." (Matt. 19: 11)

And again, “The word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God.” (I Cor. 1:18)

"Ever learning, and never able to come to the knowledge of the truth." (II Timothy 3: 7)

"Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children." (II Peter 2: 14)

The Bent of the Will

"And ye will not come to me, that ye might have life." (John 5: 40)

Man's "will not" is his "cannot," and vice versa. This is why the scriptures deny that it is the will of man that saves him.

"Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe." (Luke 22: 16)

"He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1: 11-13)

"So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." (Romans 9: 16)

"For it is God which worketh in you both to will and to do of his good pleasure." (Philippians 2: 13)

"John answered and said, A man can receive nothing, except it be given him from heaven." (John 3: 27)

"Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost." (I Cor. 12: 3)

"And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power..." (Eph. 1: 19)

"According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." (II Peter 1: 3)

"God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins." (Acts 5:31)

"When they heard these things they fell silent. And they glorified God, saying, "Then to the Gentiles also God has granted repentance that leads to life." (Acts 11:18)

"For it has been granted to you that for the sake of Christ you should...to believe in him." (Philippians 1:29)

"When he arrived, he greatly helped those who through grace had believed." (Acts 18:27)

"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." (Ephesians 2:8-9)

"Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God." (II Cor. 3: 5)

Sufficiency (hikanotēs), according to Strong, means "ability or competency to do a thing."

"And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." (II Tim. 2: 24-26)

"One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul." (Acts 16:14)

"For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?" (1 Corinthians 4:7)

The depravity (death) of the faculties or members

1. Blind in his eyes (vision) wherein he cannot see or understand spiritual things

2. Deaf in his ears wherein he cannot hear or perceive spiritual things

3. Lame in that he cannot walk in a way so as to please God

4. Paralyzed (impotent) so that he cannot do

5. Dumb so that he cannot speak or confess what is right concerning God and Christ

What Depraved Man Lacks (what he is "without" - Rom. 1)

1. Without godliness (God likeness)
2. Without righteousness
3. Without excuse
4. Without understanding
5. Without cleanliness (purity)
6. Without honor (that comes from God)
7. Without honorable passions
8. Without judgment (discernment)
9. Without humility and meekness
10. Without obedience or faithfulness (loyalty)
11. Without natural affection
12. Without mercy and compassion
13. Without softness of heart
14. Without willingness to please God (stubborn or obstinate)

Romans 1, like other passages, gives us a list of sins that result from man's depravity.

1. Unrighteousness (adikia) - The word is the opposite of justice. It is the evil man who robs all of their rights. Since he is focused on himself, he disregards the rights of others.

2. Fornication (porneia) - all aspects of sexual immorality or what is against the laws given by God to regulate it.

3. Wickedness (poneria) - The desire to harm another person, to deliberately corrupt or inflict injury.

4. Coveteousness (pleonexia) - A simple definition is greed, though not limited to money. It literally means “to have more.” It is the lust to get and possess that allows a person to trample over others to obtain what they seek.

5. Malice (kakia) - A defect or badness in character. It is the opposite of goodness or excellence.

6. Murder (phonou) - Not just the physical act, but also the intent of the heart - Matthew 15:19-20

7. Strife (eris) - Quarreling, discord, contention typically resulting from a desire for prestige.

8. Guile (dolou) - It refers to the bait used for fishing and means trickery, deception, craftiness or treachery.

9. Evil dispositions (kakoetheias) - The word literally means ill-natured. This is the attitude that tends to put the worse connotation on the actions of others.

10. Whisperers (psithuristas) - This is the gossip or the talebearer. This is the coward who defames another behind his back.

11. Slanderers (katalalous) - A defamer, someone who maligns another’s character. Where a whisper does it in hidden fashion, the slander does it openly.

12. Haters of God (theostugeis) - God represents restrictions on behavior and the hater of God wants to do as he pleases. A godless world is preferable to such people. Lovers of pleasure rather than lovers of God - II Timothy 3:4.

13. Insolent (hubristas) - It describes a man who is so proud he is willing to defy God. He is confident in his own power. It also describes a man who is wantonly cruel and insulting. A violent man who finds delight in hurting others.

14. Proud (huperephanous) - Literally “I appear above.” In other words, a person trumpets himself above other people.

15. Boasting (alazonas) - Refers to wandering salesman saying boastful, but false, things about his wares. An imposter, a charlatan, or a braggart. Thus it is the attitude of pretending to have what you do not to gain an advantage.

16. Inventors of evil things (epheuretas kakon) - This is related to “malice” above, but here the person does not just turn toward evil, he seeks out new sins. Old sins are no longer thrilling, so he seeks out new thrills in new sins.

17. Disobedient to parents (goneusin apeitheis) - Contrary to the command to honor your parents, this rebels against his parents rules. It literally means a person unable to be persuaded by his parents. Someone who is stubborn and inflexible.

18. Without understanding (asunetous)- Literally “unintelligent”, stupid, foolish.

19. Treacherous (asunthetous) - Literally, “covenant breaking,” without faith, unable to be relied upon or trusted.

20. Without natural affection (astrogous) - Being without the natural love between parents and their children.

21. Irreconcilable (aspondous) [Not in all manuscripts]- Not willing to make peace or come to an understanding.

22. Unmerciful (aneleemonas)- Without pity or compassion, cruel