2 Thes. 2:8-13 Facts and Challenges

⁸ And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: ⁹ Even him, whose coming is after the working of Satan with all power and signs and lying wonders,¹⁰ And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.¹¹ And for this cause God shall send them strong delusion, that they should believe a lie: ¹² That they all might be damned who believed not the truth, but had pleasure in unrighteousness. ¹³ But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: ¹⁴ Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (2 Thes. 2:8-13)

1) This text was cited in the Black Rock Address as supportive of eternal salvation.
2) The salvation of v.13 is the product of election.
3)  The salvation unto which the people are called (v.14) is the same as the one contextually described (v.13).
4) There is no change of eternal to temporal in the context between the salvation described (v.13) and how it is received (v.14).
5) "Whereunto" preserves the connection between v.13 and v.14.  The salvation demonstrated here is thus ONE, not TWO.
6)  The salvation of v.13-14 rescues one from the damnation described in v.9-11.
7) The salvation of v.13-14 involves human responsibility.

      8) The salvation of v.13-14 involves the subjective side of salvation.

      9) The objective side of salvation (election) is wedded with the subjective side (sanctification, belief).

     10) The objective side of salvation is obtained through the means of the subjective side.

     11) The salvation of v.13-14 is eternal salvation.

     12) The salvation of v.13-14 is effectual, despite gospel and human instrumentality.

     13)  Eternal salvation involves sanctification of the Spirit.

     14) Eternal salvation involves belief of the truth.

     15) Eternal salvation involves receiving the love of the truth.

     16) The expression 'by our gospel' is indicative of means.

     17) Credit is here given to God for this salvation, despite the involvement of the gospel and those who preached it.

     18) The kind of damnation described in v.9-11 (eternal) is the same as the kind of salvation described in v.13-14 (eternal).

     19) The cause of damnation involves lack of human responsibility and failure to attain the subjective side of salvation (not receiving the love of the truth).

     20) The damnation described in v.9-11 is eternal.

My Hardshell brethren are hereby challenged to refute these facts, and are further challenged to prove the following points which their anti-means doctrine would demand.

1) The Black Rock brethren cited 2 Thes. 2:13 to support time salvation.

2) The context of this passage concerns temporal consequences.
3) The coming of the Wicked One is to usher in temporal damnation.
4) ‘Believing not the truth’ here characterizes regenerated children of God.
5) Having ‘pleasure in unrighteousness’ here characterizes regenerated children of God.
6) ‘Them that perish’ is describing regenerated children of God who are not converted.
7) God shall send strong delusion to many of his regenerated children.
8) The damnation of v.9-11 is temporal.
9) The salvation of v.13-14 refers to time salvation.
10) Time salvation is the product of election.
11) Time salvation requires that God needs the ‘help’ of the gospel.
12) Men receive the glory of Jesus Christ in time salvation.
13) Time salvation rescues a person from the damnation described v.9-11.

Redemption (V)

With this fifth number we will first recap what we have already advanced on the subject of a sinner's redemption in Christ.

Redemption #1

- What is "redemption"
- Christ "paying the price" of redemption is the legal act
- The realization of redemption for sinners occurs in conversion and present transformation
- Complete redemption occurs when Christ comes and resurrects the saints

Redemption #2

- Complete redemption is connected with Christ's return (via the seven sealed scroll of the Apocalypse)
- Redemption is connected with the creation of the new heavens and new earth (restored inheritance)

Redemption #3

- Conversion is an act of redemption
- Redemption involves actual deliverance
- The Bondage that redemption involves
- Redemption and atonement
- Redemption among the Hebrews (OT)

Redemption #4

- Redemption is progressive and not confined to one act or singular event
- Redemption has its objective (legal state) and its subjective (conversion, glorification) aspects
- Redemption is not only the work of the second person, but also of the Father and Spirit
- Creation is unto redemption in the order of the decrees of God (Supralapsarian)

In Jonathan Edward's great work on "The History Of Redemption," previously cited, he wrote (emphasis mine):

"From what we have learnt, we can argue that the work of redemption is the greatest of all God’s works, overshadowing all others. Redemption is plainly the most important of all God’s works of providence, and everything else was subordinated to the grand affair of redemption. We have seen that all the revolutions that have taken place in the world tended to forward this great design. How much greater is the work of redemption than the work of creation, because it is the end of it as a house is the end of the building of it! The work of redemption is the sum of all God’s works of providence, all of which fall down before it. Therefore, the work of the new creation is greater than the old. (pg. 182)

This statement by Edwards clearly reflects the Supralapsarian scheme, that creation is unto redemption, a proposition that Hodge questioned and doubted was taught in scripture, or in Ephesians 3: 9-10, as we have seen. Creation is a means to the teleological "end," which is redemption (and salvation), and redemption, like creation, is "to (or 'for') the glory of God." God's "eternal purpose" (Eph. 3:11) in Christ was for the Godhead to be glorified and pleased through "bringing man sons unto glory" (Heb. 3:10), which is complete redemption. We will expand upon this, but first let us cite from Edwards again. In chapter nine, "Christ's Incarnation For The Purchase Of Redemption," he wrote:

"God saw to it that the same world that was the stage of man’s Fall and ruin should also be the stage of his redemption. We read often of Christ coming into the world to save sinners, and of God sending him into the world for that purpose. He needed to come into this sinful, miserable, undone world in order to restore and save it. For man’s recovery, he needed to come down to man, to man’s proper habitation, and dwell (tabernacle) with us - “The Word became flesh, and dwelt among us.” (John 1:14)"

This is what we intend to enlarge upon yet in this series; the earth is connected both with the fall of man, receiving its curse and bondage as a result of man's transgression, and with the redemption and salvation of man, receiving (in the "day of redemption") a full and glorious restoration.

Wrote Edwards:

"God used his creation for no other purpose but to forward the work of redemption. To achieve this end, he created and disposed his works - to the angels this way, to the earth that way, and to mankind another way."

People debate whether Edwards was Infralapsarian or Superlapsarian, but the above citations are very clear. Edwards says that "creation" was purposed for "no other purpose but to forward the work of redemption."

Wrote Edwards:

"God created mankind to provide a spouse and kingdom for his Son; and the building up of the kingdom of Christ, and the spiritual marriage of this spouse to him is what the whole creation labours and travails in pain to bring about. The work of redemption is the greatest of all the works of God; so much so, that all others are seen either as parts of it or as appendages to it. Indeed, all the decrees of God, in some way or other, belong to the eternal covenant of redemption agreed between the Father and the Son before the foundation of the world. Every decree of God, in some way or other, looks to that covenant. Therefore, the work of redemption is so great that we should not wonder that, “such things the angels desire to look into.” (1 Peter 1:12) We should not be surprised that so much is made of it in Scripture, and that it is appears so often in the histories and prophecies and songs of the Bible. The work of redemption is the greatest subject of the Bible, with its doctrines, promises, types, songs, histories, and prophecies. (pg. 181)

It is not good that most Christians do not fully appreciate God's work of redemption, which involves a "new creation," God saying to us "behold, I make all things new." (Rev. 21:5) Sinful man, through redemption, is "renewed," first, in the work of regeneration and new birth, and then "day by day" as the Christian grows and progresses towards the final goal. The renewal of the soul is begun in regeneration, continued in sanctification, and completed when the soul is received into glory and experiences the "beatific vision." Not until the "day of Christ," and the day of resurrection and glorification, will the body be glorified, made spiritual and immortal.

Wrote Edwards:

"Thirdly, from what we have learnt, we can see the truth that Christ has the preeminence in all things. (Colossians 1:18) He is our great Redeemer, and the work of redemption is the sum of God’s works of providence, revealing the glory of our Lord Jesus Christ above everything else. He is through all things, and is in all things. That God intended the world for his Son‘s use in the affair of redemption is one reason why he created the world through him. (See Ephesians 3:9-12)"

Not only did God intend that the earth, and this cosmos, be the scene of the Redeemer's work, but for it to also experience renewal and recreation. So, the apostle says "we look for new heavens and a new earth wherein dwells righteousness."

Wrote Vincent Cheung (see here - emphasis mine):

"Under infralapsarianism, since the decree of election and reprobation comes after the decree for the fall of humanity, this means that at the point when God decrees the fall of humanity, he does so without knowing why he decrees it or what he would do about it." 

I don't see why many do not understand this. When God decreed to permit the fall of man to occur, what was his purpose? If it was not redemption, then what was his reason?

Wrote Cheung:

"If he has redemption in mind, and thus the distinction between the saved and the damned, so that he knows why he is decreeing the fall of humanity, then at that point he has already decided on redemption, and thus this becomes supralapsarianism. This means that under infralapsarianism, at the point when God decrees the fall of humanity, he does it just so he wishes humanity to fall."

Again, the logic of this is plain and irrefutable. Cheung asks - "is it better for God to decree that all of humanity should fall into sin without any reason for it and without any thought of redemption?"

Those who deny the Supralapsarian order are logically forced to aver that God, in willing the fall of man, did so "without any reason for it and without any thought of redemption."

Wrote Cheung:

"On the other hand, although supralapsarians would say that God could indeed decree the fall of humanity just because he wishes it, in their scheme, God decrees the fall of humanity so that there would be sinners for him to save and to damn."

How could any disagree with this? If we substitute "willed" or "allowed" for "decreed," we would say that "God permitted the fall of humanity so that there would be sinners for him to save," who would disagree? The question is - "does God permit willingly and knowingly?"

Wrote Cheung:

"As with many such controversies, the real question in this disagreement between supralapsarianism and infralapsarianism is whether we are willing to “let” God be God on his own terms. A consistent supralapsarianism is the only position that honors God, Scripture, and logic. And it is the only God-centered position. One of the things that we learn from the doctrine is that God actively decreed and caused the fall of humanity as one of the steps by which he would fulfill his eternal plan." 

Will we let God have his sovereignty? Will we deny his absolute foreknowledge? Will we affirm that things come to pass apart from God willing or suffering it?

Wrote Cheung:

"Sin was not an accident, and redemption was not a mere reaction on the part of God. As the Scripture says, “The LORD works out everything for his own ends – even the wicked for a day of disaster” (Proverbs 16:4). Thus supralapsarianism results in praise and reverence toward God."

Those who deny that God has decreed all things are forced to aver that "redemption" was an accident and a mere reaction on the part of God.

In "A Dissertation Concerning The End For Which God Created The World," Jonathan Edwards wrote:

"To avoid all confusion in our inquiries concerning the end for which God created the world, a distinction should be observed between the chief end for which an agent performs any work, and the ultimate end. These two phrases are not always precisely of the same signification: and though the chief end be always an ultimate end, yet every ultimate end is not always a chief end. A chief end is opposite to an inferior end: an ultimate end is opposite to a subordinate end.

A subordinate end is what an agent aims at, not at all upon its own account, but wholly on the a account of a further end, of which it is considered as a means. Thus when a man goes a journey to obtain a medicine to restore his health, the obtaining of that medicine is his subordinate end; because it is not an end that he values at all upon its own account, but wholly as a means of a further end, viz. his health. Separate the medicine from that further end, and it is not at all desired.

Some ends are subordinate, not only as they are subordinated to an ultimate end; but also to another end that is itself but subordinate. Yea, there may be a succession or chain of many subordinate ends, one dependent on another, one sought for another; before you come to anything that the agent aims at, and seeks for its own sake.

So whenever a man comes to that in which his desire terminates and rests, it being something valued on its own account, then he comes to an ultimate end, let the chain be longer or shorter; yea, if there be but one link or one step that he takes before he comes to this end. As when a man that loves honey puts it into his mouth, for the sake of the pleasure of the taste, without aiming at anything further. So that an end which an agent has in view, may be both his immediate and his ultimate end; his next and his last end. That end which is sought for the sake of itself, and not for the sake of a further end, is an ultimate end; there the aim of the agent stops and rests.

Thus God may have ends of particular works of providence, which are ultimate ends in a lower sense, which were not ultimate ends of the creation.

That which God had primarily in view in creating, and the original ordination of the world, must be constantly kept in view, and have a governing influence in all God’s works, or with respect to every thing he does towards his creatures."

The logic of Edwards, like that of Cheung, and others who have written on the subject, such as Jerome Zanchius, is irrefutable and irresistible.

The Apocalypse of Jesus Christ

Garrett's Notes
Introduction

If I had to choose a favorite inspired book, I would choose the Book of Revelation. When I was a young bible student, however, I would have said the Book of James. It is, at least to me, if not in fact, the capstone of holy scripture. As Genesis is the Alpha of revelation, so Revelation is the Omega, the former dealing with beginnings and with origins, the latter with endings and culmination. In fact, as will be seen, Genesis and Revelation complement each other, and the latter cannot be comprehended without the former.

I came to appreciate the Book of Revelation, aka The Apocalypse, after I had left the "Primitive Baptist Church." As I look back and ponder this fact I am not surprised. Two things characterize the modern PBs and their behavior towards this inspired book: 1) a leave it alone attitude, and 2) gross misinterpretation. Perhaps I will be able to enlarge upon this in the future.

By way of introduction, I will cite J.A. Seiss, the well known author of "The Apocalypse" (as well as numerous other books), who wrote the following in his Preface to that work. (emphasis mine)

"THERE is a widespread prejudice against the study of the Apocalypse. Though it is the great prophetic Book of the New Testament, the last of all the writings of Inspiration, a special message from the ascended Saviour to His Churches on earth, and pressed upon every one’s attention with uncommon urgency, there are religious guides, sworn to teach “the whole counsel of God,” who make a merit of not understanding it, and of not wishing to occupy themselves with it." (see here)

I found "widespread prejudice" against both "study" and teaching of the Book of Revelation among the "Primitive Baptists" when I was with them. Their attitude towards it is guided by these principles or presuppositions:

1) What the "denominational world" teaches about the Book of Revelation (Premillenialism) is prejudged to be wrong, "Arminians" not being able to properly interpret it.

2) The Book of Revelation cannot be taken literally, but is a book of mysterious signs dealing with the fortunes of the church in this age, and each minister is allowed to offer opinions on each sign as long he stays within the bounds of Amillenialism and PB tradition.

3) This book should generally be left alone and only the aged ministers should be teaching from it. They truly "make a merit of not understanding it," and have an aversion to it, they "not wishing to occupy themselves with it."

The book of Revelation is the book that deals specifically with one main topic, the Apocalypse of Jesus Christ, or his second coming. This being so, what could possibly be of greater interest?

In the future I will be going through the book of Revelation, sharing my thoughts and notes. I hope it is of benefit to the Lord's people.

I believe that the book of Revelation upholds the Futurist school in regard to the fulfillment of its prophecies and that the Preterist and Historicist schools are serious errors. The prophecies of the book of Revelation are to be interpreted literally, though symbols are used. These propositions will become evident as we go through this wonderful book.

Comments On My 2016 Prediction

The following was written by me on Aug. 26, 2016.

"Coming Events" (Published in "The Baptist Gadfly" - see here)

Here is what I am looking for in the near future as relates to end time prophetic events. I believe that they will occur regardless of who is elected U.S. president, but I do believe they will come to pass more quickly under Trump.

1. Trade War (short lived)
2. One World Currency & Banking System
3. Creation of Ten Trade Zones with its rulers
4. Trade Between Nations UN Regulated
5. Middle East Peace Agreement
6. Rebuilding of Babylon as Commercial Center
7. Worldwide Prosperity with Peace and Safety
8. The Four Horsemen of the Apocalypse

On The Predicted Trade War

This is now coming to pass. So, I was right on that point. I still believe it will be "short lived". The reason for this is that the world cannot survive such an economic war. The world will be forced to find a "solution"; And, it is that solution to the problem that is very troubling, for it is my belief that it will set in motion a series of events that will bring on the Apocalypse and Day of Judgment. 

I also believe that a trade war will necessarily lead to a "currency war." Not only did Trump run on trade issues, but on currency issues. Remember how Trump blamed China (as a part of trade problems) for "manipulating their currency"?  

Many trading nations, like China, have been clamoring for an end to international trade being based upon and conducted in U.S. dollars, favoring a new international medium of exchange, a new trading currency. (Note: "Bitcoin" has been trying to replace the dollar) So, not only will we have a trade war but a currency war and the outcome will be a one world currency and banking system, and one ruling body governing trade. This will bring on "the ten kings" (or "toes") and the construction of Babylon, "that megalopolis." 

Who knows, perhaps "Antichrist" or "the Man of Sin," will be the one who will come up with the economic plan that saves the world from armed conflict.

Training Church Members

Vincent Cheung wrote:

"...every church should train its members in theology, hermeneutics, and logic, so that they may better handle the word of truth." (pg. 28 of his Systematic Theology, see here)

I believe that is good counsel.

Book Of Acts - Our "Pattern"?

Many Christians believe that the Book of Acts describes the Christian community, or church, in its pristine condition, and that it should be our "pattern" for what a church is, and what it believes and practices. I have no problem with deriving truth in doctrine and practice from the Book of Acts, but I question why those who point to the Book of Acts as our pattern (such as many in the "church of Christ," in "reformed" and "hardshell" churches), forget that the Book of Acts describes the first Christian ministry as

"A tongue-speaking, cripple-healing, dead-raising, demon-expelling, liar-slaying, prison-breaking, house-shaking, sorcerer-cursing, vision-seeing, future-predicting, miracle ministry." (Vincent Cheung, in his Systematic Theology, see here)

I have enjoyed a lot of Cheung's writings over the years. His writings on the error of strict cessationism is close to my own view. His defense of the doctrines of grace and of Supralapsarianism are superb. You can visit Cheung's web page HERE) His books and writings are available for free. Warning: he speaks frankly, bluntly, and sarcastically, when battling errorists and heretics. My manner is a good bit more mild than his.

"And Gideon said unto him, “Oh my lord, if the Lord be with us, why then has all this befallen us? And where are all His miracles which our fathers told us of, saying, ‘Did not the Lord bring us up from Egypt?’" (Judges 6: 13)

Should we not be asking the same questions today?

When Will The Saints "Reign on the Earth"?

"And hath made us kings (Greek a "kingdom") and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Rev. 1:6 KJV)

"And hast made us unto our God kings and priests: and we shall reign on the earth." (Rev. 5:10 KJV)

What is it, in these verses, that has been fulfilled already? What has not been fulfilled?

When I was a Hardshell Baptist, I was confronted with the "anti" mentality of the PBs against Premillenialism and I was not ever able to understand this spirit of opposition. In order to oppose such ideas as of a future kingdom on earth, where the saints reign over it and upon it, the Amillenialist Hardshell had to give up a literal interpretation of prophetic scriptures and to "spiritualize" or "allegorize" bible statements about a new heaven and earth, and about the saints reigning upon it. They were forced to aver that this reign of saints upon the earth pertains to the here and now, and is what is experienced by those who enter "the one true church" (aka "Primitive Baptist"). Those in the Hardshell church are "reigning on the earth" now, and enjoying the promised kingdom of God, and the new heavens and the new earth, being now in the Millennium. Of course, in order to espouse these views, it requires that they make the Hardshell church the fulfillment of the prophecies about the kingdom of God on earth, and the reign of Christ and the saints on earth.

In the Hardshell church (and no where else) do we find the fulfillment of the prophecy "we shall reign of the earth"? How does "the new heavens and earth" become "the church of the present age"? That is truly handling the word of God in a deceitful and dishonest way! "Earth," "heaven," "1000 year reign," "kingdom of God," etc., all take on strange new definitions!

The problems with such a handling of the word of God are numerous and the false hermeneutics of such perverters of the word of God are easily refuted. Does the text in Revelation not put the reign of the saints on earth in the future? If the Hardshell view were correct, then the text would say "and we have reigned on the earth."

Further, "on the earth" does not mean "in the church." If one can make "earth" to mean the "church," then he can make the bible to mean anything!

Maybe it is me, but I just don't feel like I have been reigning on the earth over the past 62 years! Nor did I feel like I was reigning on the earth while in the Hardshell church. To make the promise about the future reign of the saints in the new heavens and earth to deal with "time salvation," or to the special joys that only Hardshells supposedly have, is to cheapen the great promise.

In my studies of Hardshell history I do not find this anti Premillenial mindset among the first Hardshells. Elder Sylvester Hassell certainly opposed this type of biblical interpretation.

From Elder James Osbourn's Hymnal

Hymn # 341 (see here)

Third Stanza

The gospel bids the dead revive,
Sinners obey the voice and live;
Dry bones are raised and clothed afresh, 
And hearts of stone are turned to flesh.

That is primitive Baptist doctrine.