"Young men likewise exhort to be sober minded." (Titus 2:6)
C.H. Spurgeon wrote the following words in comment upon this passage. I thought it was worth sharing.
"They are full of spirits, they are very sanguine, they are apt to be carried away with novelties; exhort them to have that which is thought to be a virtue of age, namely, sobriety. Let them be old when they are young that they may be young when they are old."
One could "chew on" these words for a good while!
Dec 28, 2018
Dec 20, 2018
Divine Examination
"...but the one who examines me is the Lord." (I Cor. 4: 4 NASB)
That is a fearful thought! It evokes "fear and trembling," as it should. The Lord says "to this man will I look," to that one who has a "poor and contrite spirit" and "trembles at my word." (Isa. 66:2)
Surely these words of the apostle Paul should make us all tremble! Let us fear the Lord! Let us apply to him for all our remedies and corrections!
The Lord surely "examined" the seven churches of Asia mentioned in the first three chapters of the Apocalypse! If the Lord wrote us a personal letter after examining us, what would he say?
That is a fearful thought! It evokes "fear and trembling," as it should. The Lord says "to this man will I look," to that one who has a "poor and contrite spirit" and "trembles at my word." (Isa. 66:2)
Surely these words of the apostle Paul should make us all tremble! Let us fear the Lord! Let us apply to him for all our remedies and corrections!
The Lord surely "examined" the seven churches of Asia mentioned in the first three chapters of the Apocalypse! If the Lord wrote us a personal letter after examining us, what would he say?
Dec 17, 2018
Watch This & Be Blessed!
Kevin Pendergrass of the "Church of Christ" along with two other ministers have made a video entitled "CONFESSIONS OF FORMER LEGALISTS" and I was so blessed to watch it. I recommend that you watch it and be blessed.
I have been reading some of the writings of brother Pendergrass for awhile now and cited from him on the adultery question in my recent series on that subject.
To watch the video see here
See also these two videos
Being Legalistic
and
A Different Kind Of Poison
I have been reading some of the writings of brother Pendergrass for awhile now and cited from him on the adultery question in my recent series on that subject.
To watch the video see here
See also these two videos
Being Legalistic
and
A Different Kind Of Poison
Dec 14, 2018
Robert Hall On Means, Perseverance
The following citations from the writings of Robert Hall show what the Old Baptists believed at the end of the 18th and beginning of the 19th century about salvation. His circular letters were to the Northamptonshire Association.
On Perseverance
Wrote Robert Hall on the work of the Holy Spirit (circular letter - see here).
"It belongs to him to seal us to the day of redemption; to put that mark and character upon us, which distinguishes the children of God, as well as to afford a foretaste and an earnest of the future inheritance. And hereby, saith an apostle, we know that we are of God, by the Spirit which he hath given us. It is his office to subdue the corruption of our nature, not by leaving us inactive spectators of the combat, but by engaging us to a determined resistance to every sinful propensity, by teaching our hands to war, and our fingers to fight, so that the victory shall be ours, and the praise his. To help the infirmities of saints, who know not what to pray for as they ought, by making intercession for them with groanings which cannot be uttered, is an important branch of his office." (pg. 438)
Salvation is by grace, but salvation involves winning the battle with personal sin. Today's Hardshells in denying perseverance and the necessity of progressive growth and sanctification for final salvation have departed from the Old Baptist faith and are not entitled to be called "primitive."
Conviction Is Not Evidence Of Regeneration
Wrote Hall:
"Wherever the Spirit of God is in reality, he will convince of sin; but conviction is produced in thousands who still remain destitute of saving grace.—That influence of the Spirit by which a change of heart is effected, is essentially different from the distress and alarm which may be resolved into the exercise of mere natural conscience. For a man to be convinced that he is a sinner, and to tremble at the apprehension of wrath to come, is certainly something very distinct from becoming a new creature. Real Christians have not only perceived their danger, but have fled for refuge; have not only been less or more troubled with a sense of guilt, but, in consequence of coming to Christ, have found rest for their souls. On a review of your past life, you perceive innumerable transgressions, it may be, and are perfectly convinced that you have been “walking 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.” So far it is well : your apprehensions are just, and well founded; and your situation more replete with danger than you have ever conceived it to be. Do not however rest here. Let the views you entertain excite you the more earnestly to press into the kingdom of God. Let them engage you to a more diligent use of the means of grace, and, above all, let them lead you to fix your hope and trust on the Redeemer, whose blood alone can cleanse you from all sin, and whose intercession is able to save “to the uttermost all that come unto God by him.” Heb. vii. 25. Apply to him with humble faith and ardent prayer, and though you may be tempted to cherish doubts of the extent of his power and grace, say with him of old, “Lord, I believe, help thou my unbelief.” (pg. 455-56)
That is real "Old Baptist" doctrine! Today's Hardshells are not what they claim to be, but ironically, are the real "new schoolers" or as R.B.C. Howell styled them, "new test men."
Unbelievers Lost
Wrote Hall to the brethren:
"If you ask how you may know whether you are partakers of the special grace of God we reply, This will be best ascertained by its fruits. When you feel a fixed hatred of sin, an intense thirst after holiness and perfection, and a delight in the word and ways of God, when you are habitually disposed to dwell on the thoughts of Christ and heaven, when the Saviour appears unspeakably precious, as the pearl of great price, and you are habitually ready to part with every thing for his sake, you may be certain that you are born of God. These are the fruits of the Spirit, which sufficiently demonstrate the influence and presence of that blessed Agent. Till you have experienced effects of this kind, you are in a wretched state, though surrounded with all the brightest earthly prospects, because you are estranged from God, and exposed to his eternal wrath and displeasure." (456)
Notice that Hall affirms that sinners, though under some conviction of sin, and somewhat "awakened" to their lost state, are still in a wretched unregenerate state until they have experienced a genuine union with Christ by faith.
Gospel The Means Of Regeneration
In the circular "ON HEARING THE WORD," addressed to the Northamptonshire Association (1813), Hall wrote:
"Though the Spirit bloweth where it listeth, where the gospel is not preached the effects of his operation are rarely to be discerned, and we witness few or no indications of a renewed character out of the bounds of Christendom. From the history of religion, in all ages, it appears that the Spirit is accustomed to follow in the footsteps of his revealed Word; and that, wherever his work lies, he prepares his way by first communicating the Oracles of God. When he proposed to take out a people for his name from among the Gentiles, the first step he took was to commission the apostles to preach the gospel to every creature. To this St. Paul most solemnly directs our attention, in his first Epistle to the Corinthians, as the grand instrument of human salvation:- When, in the wisdom of God, the world by wisdom knew not God, it pleased him, by the foolishness of preaching, to save them that believe. So intimate by divine appointment, is the connexion betwixt the salvation of man and the ministry of the Word, that the method of salvation, under the gospel, derives from the latter its distinguishing appellation, being denominated the hearing of faith. St. James, in like manner, asserts it to be the instrumental cause of our regeneration. Of his own will begat he us, by the Word of Truth. And to the same purpose St. Peter reminds the Christians, whom he was addressing, that they were born not of corruptible seed, but of incorruptible, by the word of God; which word, he adds, is by the gospel preached unto you. The written Word, we are told, indeed, from the highest authority, is able to make us wise unto salvation, and many pleasing instances of its saving efficacy might be produced to confirm this position; but, as the gospel was preached before it was penned, it is certain that most of the passages which speak on this subject are to be referred to its public ministry, and that, in subsequent ages, God has put a distinguishing honour upon it, by employing it as the principal means of accomplishing his saving purposes. There is every reason to suppose that the far greater part of those who have been truly sanctified and enlightened, will ascribe the change they have experienced principally to the hearing of faith." (461-64)
Is that clear? Where are the writings of the Hardshells from that period of time that taught contrary to this? We have called upon today's Hardshells to give us the writings of men in the 18th century who taught the no means view of regeneration and they have remained silent as the grave. We all know the reason. There is no such writings because Hardshell no means view is a new and novel view among Baptists, not being propounded till the rise of the Hardshells in the mid 19th century.
In addition to the above words of Hall, he also wrote these words:
"When we see men attentive under the ministry of the Word, and evidently anxious to comprehend its truths, we cannot but entertain hopes of their salvation; for “faith cometh by hearing, and hearing by the Word of God.” (465)
"Establish in your minds the highest reverence and esteem of the glorious gospel...Recollect that on its acceptance or rejection, on the effects which it produces on the heart and life, depends our state for eternity..." (467)
"It is not merely the incorruptible seed of regeneration; it is also the mould in which our souls must be cast, agreeable to the apostle's beautiful metaphor: "You have obeyed from the heart that form (or mould) of doctrine into which ye were delivered." (468)
"To tremble at God's Word is also mentioned as one of the most essential features in the character of him to whom God will look with approbation." (468)
There used to be a TV show called "To Tell The Truth" and the famous line was "will the real (name inserted) please stand up." In a similar way we ask the question "will the real Old Baptists please stand up." Today's Hardshells who do not believe what Hall wrote are not the real Old Baptists but are imposters.
On Perseverance
Wrote Robert Hall on the work of the Holy Spirit (circular letter - see here).
"It belongs to him to seal us to the day of redemption; to put that mark and character upon us, which distinguishes the children of God, as well as to afford a foretaste and an earnest of the future inheritance. And hereby, saith an apostle, we know that we are of God, by the Spirit which he hath given us. It is his office to subdue the corruption of our nature, not by leaving us inactive spectators of the combat, but by engaging us to a determined resistance to every sinful propensity, by teaching our hands to war, and our fingers to fight, so that the victory shall be ours, and the praise his. To help the infirmities of saints, who know not what to pray for as they ought, by making intercession for them with groanings which cannot be uttered, is an important branch of his office." (pg. 438)
Salvation is by grace, but salvation involves winning the battle with personal sin. Today's Hardshells in denying perseverance and the necessity of progressive growth and sanctification for final salvation have departed from the Old Baptist faith and are not entitled to be called "primitive."
Conviction Is Not Evidence Of Regeneration
Wrote Hall:
"Wherever the Spirit of God is in reality, he will convince of sin; but conviction is produced in thousands who still remain destitute of saving grace.—That influence of the Spirit by which a change of heart is effected, is essentially different from the distress and alarm which may be resolved into the exercise of mere natural conscience. For a man to be convinced that he is a sinner, and to tremble at the apprehension of wrath to come, is certainly something very distinct from becoming a new creature. Real Christians have not only perceived their danger, but have fled for refuge; have not only been less or more troubled with a sense of guilt, but, in consequence of coming to Christ, have found rest for their souls. On a review of your past life, you perceive innumerable transgressions, it may be, and are perfectly convinced that you have been “walking 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.” So far it is well : your apprehensions are just, and well founded; and your situation more replete with danger than you have ever conceived it to be. Do not however rest here. Let the views you entertain excite you the more earnestly to press into the kingdom of God. Let them engage you to a more diligent use of the means of grace, and, above all, let them lead you to fix your hope and trust on the Redeemer, whose blood alone can cleanse you from all sin, and whose intercession is able to save “to the uttermost all that come unto God by him.” Heb. vii. 25. Apply to him with humble faith and ardent prayer, and though you may be tempted to cherish doubts of the extent of his power and grace, say with him of old, “Lord, I believe, help thou my unbelief.” (pg. 455-56)
That is real "Old Baptist" doctrine! Today's Hardshells are not what they claim to be, but ironically, are the real "new schoolers" or as R.B.C. Howell styled them, "new test men."
Unbelievers Lost
Wrote Hall to the brethren:
"If you ask how you may know whether you are partakers of the special grace of God we reply, This will be best ascertained by its fruits. When you feel a fixed hatred of sin, an intense thirst after holiness and perfection, and a delight in the word and ways of God, when you are habitually disposed to dwell on the thoughts of Christ and heaven, when the Saviour appears unspeakably precious, as the pearl of great price, and you are habitually ready to part with every thing for his sake, you may be certain that you are born of God. These are the fruits of the Spirit, which sufficiently demonstrate the influence and presence of that blessed Agent. Till you have experienced effects of this kind, you are in a wretched state, though surrounded with all the brightest earthly prospects, because you are estranged from God, and exposed to his eternal wrath and displeasure." (456)
Notice that Hall affirms that sinners, though under some conviction of sin, and somewhat "awakened" to their lost state, are still in a wretched unregenerate state until they have experienced a genuine union with Christ by faith.
Gospel The Means Of Regeneration
In the circular "ON HEARING THE WORD," addressed to the Northamptonshire Association (1813), Hall wrote:
"Though the Spirit bloweth where it listeth, where the gospel is not preached the effects of his operation are rarely to be discerned, and we witness few or no indications of a renewed character out of the bounds of Christendom. From the history of religion, in all ages, it appears that the Spirit is accustomed to follow in the footsteps of his revealed Word; and that, wherever his work lies, he prepares his way by first communicating the Oracles of God. When he proposed to take out a people for his name from among the Gentiles, the first step he took was to commission the apostles to preach the gospel to every creature. To this St. Paul most solemnly directs our attention, in his first Epistle to the Corinthians, as the grand instrument of human salvation:- When, in the wisdom of God, the world by wisdom knew not God, it pleased him, by the foolishness of preaching, to save them that believe. So intimate by divine appointment, is the connexion betwixt the salvation of man and the ministry of the Word, that the method of salvation, under the gospel, derives from the latter its distinguishing appellation, being denominated the hearing of faith. St. James, in like manner, asserts it to be the instrumental cause of our regeneration. Of his own will begat he us, by the Word of Truth. And to the same purpose St. Peter reminds the Christians, whom he was addressing, that they were born not of corruptible seed, but of incorruptible, by the word of God; which word, he adds, is by the gospel preached unto you. The written Word, we are told, indeed, from the highest authority, is able to make us wise unto salvation, and many pleasing instances of its saving efficacy might be produced to confirm this position; but, as the gospel was preached before it was penned, it is certain that most of the passages which speak on this subject are to be referred to its public ministry, and that, in subsequent ages, God has put a distinguishing honour upon it, by employing it as the principal means of accomplishing his saving purposes. There is every reason to suppose that the far greater part of those who have been truly sanctified and enlightened, will ascribe the change they have experienced principally to the hearing of faith." (461-64)
Is that clear? Where are the writings of the Hardshells from that period of time that taught contrary to this? We have called upon today's Hardshells to give us the writings of men in the 18th century who taught the no means view of regeneration and they have remained silent as the grave. We all know the reason. There is no such writings because Hardshell no means view is a new and novel view among Baptists, not being propounded till the rise of the Hardshells in the mid 19th century.
In addition to the above words of Hall, he also wrote these words:
"When we see men attentive under the ministry of the Word, and evidently anxious to comprehend its truths, we cannot but entertain hopes of their salvation; for “faith cometh by hearing, and hearing by the Word of God.” (465)
"Establish in your minds the highest reverence and esteem of the glorious gospel...Recollect that on its acceptance or rejection, on the effects which it produces on the heart and life, depends our state for eternity..." (467)
"It is not merely the incorruptible seed of regeneration; it is also the mould in which our souls must be cast, agreeable to the apostle's beautiful metaphor: "You have obeyed from the heart that form (or mould) of doctrine into which ye were delivered." (468)
"To tremble at God's Word is also mentioned as one of the most essential features in the character of him to whom God will look with approbation." (468)
There used to be a TV show called "To Tell The Truth" and the famous line was "will the real (name inserted) please stand up." In a similar way we ask the question "will the real Old Baptists please stand up." Today's Hardshells who do not believe what Hall wrote are not the real Old Baptists but are imposters.
Dec 12, 2018
More On "Lead Us Not Into Temptation"
In "Pope Francis, The Lord’s Prayer, and Bible Translation," by Daniel B. Wallace (Dec. 12, 2017) we read the following regarding the translation of "lead us not into temptation." (emphasis mine - see here)
"It is important to recognize, however, that all translation is interpretation. The reason is that the syntax and lexical mapping in one language never match exactly that of another language. The context determines the meaning. A so-called “word-for-word” translation is quite impossible for anything more than a short phrase or sentence."
This is what I have stressed many times over the years when in discussion about "KJV Onlyism" and on issues of bible translations. Twisting of scripture happens not only when interpreting the words of a given translation of a text, but also in translation itself.
Wrote Wallace:
"Not only is the Greek in both Matt 6.13 and Luke 11.4 textually certain (variants for “do not lead us into temptation” are trivial amounting to minor spelling differences), but the syntax is clear. The verb in the petition “lead” is an aorist active subjunctive (εἰσενέγκῃς); with the negative particle, “do not lead” is the idea. The pope wants it to mean “allow” which speaks instead of God not permitting something rather than him actively leading us. And the pontiff seems to have assumed that the Greek “lead into temptation” means “permit to fall into temptation.” Several lexical, syntactical, and interpretive shifts are seen here.
The broader context of Matthew’s Gospel may give us a clue as to why the Lord said, “Do not lead us into temptation.” Immediately after Jesus’ baptism, we are told that he “was led up into the wilderness by the Spirit to be tempted by the devil” (Matthew 4.1). The Greek text indicates that the purpose of the Spirit’s leading Jesus into the wilderness was so that he would be tempted by the devil (“to be tempted” [πειρασθῆναι] is an infinitive of purpose, giving the purpose of the Spirit’s leading). Mark words this even more starkly: “Immediately the Spirit drove him into the wilderness” (Mark 1.13)."
Exactly! We have an example of what it means to be led into temptation by the Lord in the temptation of Christ! To say that God does not do what he clearly does do is no mean sin.
Continued Wallace:
"Evidently, there is a sense in which Jesus was delivered into the hands of the evil one, by the Holy Spirit himself, to be tempted. But the Greek here makes an interesting point about who is responsible for what. Two passive verbs are used in Matt 4.1— ἀνήχθη (“he was led”) and πειρασθῆναι (“to be tempted”). The agents are listed with identical prepositions: ὑπό. This is the preposition used especially for ultimate agent. It is rare to see ὑπό followed by πνεύματος (“Spirit”) in the NT (only five passages). Doing so here, Matthew shows that the Spirit is not subordinate to the devil but is the agent ultimately responsible for leading Jesus into the wilderness, while the devil is the ultimate agent of the temptation. The Spirit is not responsible for that. The Spirit did not tempt Jesus, but he did lead him to be tempted. The balance is intentional: leading into temptation is not the same as tempting. God the Holy Spirit led Jesus into temptation, but he did not tempt him. Wrestling with the implications of this requires more than a little reflection.
Although Satan’s purpose was to destroy Jesus before he ever went to the cross, God’s purpose in using Satan was painted on a broader canvas. God tests; Satan tempts. The Son of God went through similar testing as the children of Israel in the wilderness. They were there for forty years; he was there for forty days. Where they failed he succeeded.
Further, the temptation that the Lord faced was the ultimate temptation—the offer of the entire world on a platter. Jesus can ask the disciples to pray that the Father would not lead them into temptation and that God would deliver them from the evil one precisely because Jesus himself faced the ultimate temptation by the evil one. Whereas the Spirit led Jesus to be tempted, Jesus asks the Father not to lead his disciples into temptation; whereas Jesus was delivered over to Satan for tempting (testing from the Father’s perspective), Jesus prays that his followers will be delivered from the evil one. It is precisely because of Jesus’ substitutionary death and life that this prayer can be recited today by Christians with the full assurance that God will answer us.
Pope Francis’s translation, however, subverts all this: “do not let us fall into temptation.” The original text speaks clearly of God leading, not permitting. To tamper with the wording misses the connection with the Lord’s temptation."
Well, amen to that!
"It is important to recognize, however, that all translation is interpretation. The reason is that the syntax and lexical mapping in one language never match exactly that of another language. The context determines the meaning. A so-called “word-for-word” translation is quite impossible for anything more than a short phrase or sentence."
This is what I have stressed many times over the years when in discussion about "KJV Onlyism" and on issues of bible translations. Twisting of scripture happens not only when interpreting the words of a given translation of a text, but also in translation itself.
Wrote Wallace:
"Not only is the Greek in both Matt 6.13 and Luke 11.4 textually certain (variants for “do not lead us into temptation” are trivial amounting to minor spelling differences), but the syntax is clear. The verb in the petition “lead” is an aorist active subjunctive (εἰσενέγκῃς); with the negative particle, “do not lead” is the idea. The pope wants it to mean “allow” which speaks instead of God not permitting something rather than him actively leading us. And the pontiff seems to have assumed that the Greek “lead into temptation” means “permit to fall into temptation.” Several lexical, syntactical, and interpretive shifts are seen here.
The broader context of Matthew’s Gospel may give us a clue as to why the Lord said, “Do not lead us into temptation.” Immediately after Jesus’ baptism, we are told that he “was led up into the wilderness by the Spirit to be tempted by the devil” (Matthew 4.1). The Greek text indicates that the purpose of the Spirit’s leading Jesus into the wilderness was so that he would be tempted by the devil (“to be tempted” [πειρασθῆναι] is an infinitive of purpose, giving the purpose of the Spirit’s leading). Mark words this even more starkly: “Immediately the Spirit drove him into the wilderness” (Mark 1.13)."
Exactly! We have an example of what it means to be led into temptation by the Lord in the temptation of Christ! To say that God does not do what he clearly does do is no mean sin.
Continued Wallace:
"Evidently, there is a sense in which Jesus was delivered into the hands of the evil one, by the Holy Spirit himself, to be tempted. But the Greek here makes an interesting point about who is responsible for what. Two passive verbs are used in Matt 4.1— ἀνήχθη (“he was led”) and πειρασθῆναι (“to be tempted”). The agents are listed with identical prepositions: ὑπό. This is the preposition used especially for ultimate agent. It is rare to see ὑπό followed by πνεύματος (“Spirit”) in the NT (only five passages). Doing so here, Matthew shows that the Spirit is not subordinate to the devil but is the agent ultimately responsible for leading Jesus into the wilderness, while the devil is the ultimate agent of the temptation. The Spirit is not responsible for that. The Spirit did not tempt Jesus, but he did lead him to be tempted. The balance is intentional: leading into temptation is not the same as tempting. God the Holy Spirit led Jesus into temptation, but he did not tempt him. Wrestling with the implications of this requires more than a little reflection.
Although Satan’s purpose was to destroy Jesus before he ever went to the cross, God’s purpose in using Satan was painted on a broader canvas. God tests; Satan tempts. The Son of God went through similar testing as the children of Israel in the wilderness. They were there for forty years; he was there for forty days. Where they failed he succeeded.
Further, the temptation that the Lord faced was the ultimate temptation—the offer of the entire world on a platter. Jesus can ask the disciples to pray that the Father would not lead them into temptation and that God would deliver them from the evil one precisely because Jesus himself faced the ultimate temptation by the evil one. Whereas the Spirit led Jesus to be tempted, Jesus asks the Father not to lead his disciples into temptation; whereas Jesus was delivered over to Satan for tempting (testing from the Father’s perspective), Jesus prays that his followers will be delivered from the evil one. It is precisely because of Jesus’ substitutionary death and life that this prayer can be recited today by Christians with the full assurance that God will answer us.
Pope Francis’s translation, however, subverts all this: “do not let us fall into temptation.” The original text speaks clearly of God leading, not permitting. To tamper with the wording misses the connection with the Lord’s temptation."
Well, amen to that!
Dec 11, 2018
"Lead Us Not Into Temptation" An Error?
Pope Francis has affirmed that "lead us not into temptation" is a mistranslation and conveys false doctrine and thinks the text should rather be translated as "abandon us not into temptation."
No, it is not a false translation and neither does it convey a false idea about God and his providence. God does lead into temptation, but he does not tempt. The great C.H. Spurgeon in "Lead Us Not Into Temptation" (May 17, 1863, Scripture: Matthew 6:13- see here) seems to have anticipated this controversy, or which shows that it is not new. Said Spurgeon:
"A great many persons have been troubled by that passage in James, where it is expressly said, “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man.” It has been found very difficult to reconcile that express declaration of the apostle with this prayer of our Saviour; and some good, but very ignorant men, have gone the length of altering our Lord's words. I have heard of one who was won’t always to say, “Leave us not in temptation” — a most unwarrantable and unjustifiable alteration of Holy Scripture. Because sometimes a learned minister ventures, in all honesty and discretion, to give a more correct translation of the original, can this justify a foolish unlettered man in altering the original itself, and perverting the sense of a passage? There is an end to Scripture altogether, if license be given to alter its teachings according to our will. To teach perfect wisdom how to speak is too great a task to be ventured upon by any but the presumptuous and foolish. When our version is incorrect, then it is a duty to present the proper rendering, if one be able to find it out; but to give translations out of our whimsied heads, without having been taught in the original tongue, is impertinence indeed. There can be no better translation of the Greek than that which we have before us. The Greek does not say “ Leave us not in temptation,” nor anything like it ; it says, as nearly as English language can convey the meaning of the original, “ Lead us not into temptation," and no sort of pinching, twisting, or wresting, can make this prayer convey any other sense than that which our version conveys in so many words. Let us always be afraid of attempting improvements on God's perfect Word, and when our theories will not stand with divinely revealed truth let us alter our theories, but let us never attempt for one single moment to put one word of God out of its place.
Neither can we get out of the difficulty by supposing that the word “temptation” does not mean “temptation,” but must be restricted to the sense of “trial.” Now, we grant at once that the use of the word temptation in our translation of Scripture is somewhat liable to mislead. The word temptation has two meanings, to try, and to entice. When we read that God did tempt Abraham, we are by no means to understand that he enticed Abraham to anything that was evil; the meaning of the word in that place, doubtless, is simply and only that God tried him; but permit me to say, that this interpretation will not stand with this particular text now before us. The word here used for “temptation,” is not the word constantly written when trial is meant. It is just the very word which one would employ if temptation to sin were intended, and I cannot believe that any other translation can meet the case. Doddridge's paraphrase is a happy one: “Do not bring us into circumstances of pressing temptation lest our virtue should be vanquished and our souls endangered by them; but if we must be thus tried, do thou graciously rescue us from the power of the evil one.” I grant you that the word includes trial, as all temptation does, for all temptation, even if it be temptation from Satan, is in fact trial from God. Still there is more than trial in the text, and you must look at it just as it stands. As Alford, says, “The leading into temptation must be understood in its plain literal sense.” Take the text just as you find it. It means literally and truly, without any diminution, “Lead us not into temptation, but deliver us from evil.”
“Well,” says one, “if God does not tempt men, how can it be proper to pray, ‘Lead us not into temptation.’” Dear brethren, do but notice the text does not say, “ Tempt us n o t i f it did, then there would be a difficulty ; it does not say, “ Lord, tempt us not,” but it says, “ Lead us not into temptation ; ” and I think I shall very rapidly be able to show you that there is a vast difference between leading into temptation and actually tempting. God tempts no man. For God to tempt in the sense of enticing to sin were inconsistent with his nature, and altogether contrary to his known character; but for God to lead us into those conflicts with evil which we call temptations, is not only possible, but usual. Full often the Great Captain of Salvation leads us by his Providence to battle fields where we must face the fell array of evil, and conquer through the blood of the Lamb; and this leading into temptation is by divine grace overruled for our good, since by being tempted we grow strong in grace and patience. Our God and Father may, for wise ends, which shall ultimately subserve his own glory and our profit, lead us into positions where Satan, the. world, and the flesh may tempt us, and the prayer is to be understood in that sense of a humble self-distrust which shrinks from the conflict. There is courage here, for the suppliant calmly looks the temptation in the face, and dreads only the evil which it may work in him. but there is also a holy fear, a sacred self-suspicion, a dread of contact with sin in any degree. The sentiment is not inconsistent with “all joy” when the divers temptations do come, it is akin to the Saviour's “ If it be possible, let this cup pass from me,” which did not for a moment prevent his drinking the cup even to its dregs.
Let me observe that God in no sense so leads men into temptation as to have any share in the blame of their sin if they fall into it. God cannot possibly by any act of his, become co-partner with man in his crime. As good old Trapp well observes, “God tempts men for PROBATION, but never for PERDITION. The devil tempts men that he may ruin them; God tries men, and puts them where Satan may try them, but he leads them into temptation for probation, that the chaff may be sifted from the wheat, that the dross may be separated from the fine gold. By these trials hypocrites fall, being discovered in the hour of temptation; just as the rough March wind sweeps through, the forest, and finding out the rotten boughs snaps them from the tree, the fault being not in the wind but in the decayed branch. James alludes to the actual solicitation to evil in which the most holy God can have no part, but our text deals with the providential bringing about of the temptation which I think you can clearly see may be the Lord’s work without his holiness in any degree being stained thereby. When the Lord leadeth us into temptation, it is always with a design for our good. He leads us to battle, not that we may be wounded and worsted, but that we may win glorious victories which shall crown the head of our gracious Leader with many crowns, and prepare us for future deeds of valour. Temptations overcome are inestimable blessings, because they make us lie the more humbly at his feet, bind us more firmly to our Lord, and train us to help others. Tempted men can lift up the hands that hang down, and confirm the feeble knees; they have been tempted in the same manner, and can therefore succour their brethren. Yet, while the benefit which God bringeth out of our being led into temptation is very great, still, temptation in itself is a thing so dangerous, trial and distress in themselves are so perilous, that it is right for the Christian to pray, “Lead us not into temptation.” Though, as Martin Luther says, “ Temptation is the best school into which the Christian can enter ; yet, in itself, apart from the grace of God, it is so doubly hazardous, that this prayer should be offered every day, ‘Lead us not into temptation; ' or if we must enter into it, ‘Lord, deliver us from evil.’”
I do not know whether I have met the objection. Perhaps, in the exposition that is to follow I may be able to make it a little more clear. I wish to say, that although God does not tempt men—that is affirmed in Scripture, and reason, and God's own character, all prove it to be the fact—yet he may, and certainly does, lead us into positions in his providence, where it is absolutely certain that we shall be tempted ; and therefore, our consciousness of weakness should constrain to plead for escape from the terrible contest, and deliverance out of it if come it must."
Well, amen to that! Please read the remainder of Spurgeon's commentary on this passage via the link provided.
No, it is not a false translation and neither does it convey a false idea about God and his providence. God does lead into temptation, but he does not tempt. The great C.H. Spurgeon in "Lead Us Not Into Temptation" (May 17, 1863, Scripture: Matthew 6:13- see here) seems to have anticipated this controversy, or which shows that it is not new. Said Spurgeon:
"A great many persons have been troubled by that passage in James, where it is expressly said, “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man.” It has been found very difficult to reconcile that express declaration of the apostle with this prayer of our Saviour; and some good, but very ignorant men, have gone the length of altering our Lord's words. I have heard of one who was won’t always to say, “Leave us not in temptation” — a most unwarrantable and unjustifiable alteration of Holy Scripture. Because sometimes a learned minister ventures, in all honesty and discretion, to give a more correct translation of the original, can this justify a foolish unlettered man in altering the original itself, and perverting the sense of a passage? There is an end to Scripture altogether, if license be given to alter its teachings according to our will. To teach perfect wisdom how to speak is too great a task to be ventured upon by any but the presumptuous and foolish. When our version is incorrect, then it is a duty to present the proper rendering, if one be able to find it out; but to give translations out of our whimsied heads, without having been taught in the original tongue, is impertinence indeed. There can be no better translation of the Greek than that which we have before us. The Greek does not say “ Leave us not in temptation,” nor anything like it ; it says, as nearly as English language can convey the meaning of the original, “ Lead us not into temptation," and no sort of pinching, twisting, or wresting, can make this prayer convey any other sense than that which our version conveys in so many words. Let us always be afraid of attempting improvements on God's perfect Word, and when our theories will not stand with divinely revealed truth let us alter our theories, but let us never attempt for one single moment to put one word of God out of its place.
Neither can we get out of the difficulty by supposing that the word “temptation” does not mean “temptation,” but must be restricted to the sense of “trial.” Now, we grant at once that the use of the word temptation in our translation of Scripture is somewhat liable to mislead. The word temptation has two meanings, to try, and to entice. When we read that God did tempt Abraham, we are by no means to understand that he enticed Abraham to anything that was evil; the meaning of the word in that place, doubtless, is simply and only that God tried him; but permit me to say, that this interpretation will not stand with this particular text now before us. The word here used for “temptation,” is not the word constantly written when trial is meant. It is just the very word which one would employ if temptation to sin were intended, and I cannot believe that any other translation can meet the case. Doddridge's paraphrase is a happy one: “Do not bring us into circumstances of pressing temptation lest our virtue should be vanquished and our souls endangered by them; but if we must be thus tried, do thou graciously rescue us from the power of the evil one.” I grant you that the word includes trial, as all temptation does, for all temptation, even if it be temptation from Satan, is in fact trial from God. Still there is more than trial in the text, and you must look at it just as it stands. As Alford, says, “The leading into temptation must be understood in its plain literal sense.” Take the text just as you find it. It means literally and truly, without any diminution, “Lead us not into temptation, but deliver us from evil.”
“Well,” says one, “if God does not tempt men, how can it be proper to pray, ‘Lead us not into temptation.’” Dear brethren, do but notice the text does not say, “ Tempt us n o t i f it did, then there would be a difficulty ; it does not say, “ Lord, tempt us not,” but it says, “ Lead us not into temptation ; ” and I think I shall very rapidly be able to show you that there is a vast difference between leading into temptation and actually tempting. God tempts no man. For God to tempt in the sense of enticing to sin were inconsistent with his nature, and altogether contrary to his known character; but for God to lead us into those conflicts with evil which we call temptations, is not only possible, but usual. Full often the Great Captain of Salvation leads us by his Providence to battle fields where we must face the fell array of evil, and conquer through the blood of the Lamb; and this leading into temptation is by divine grace overruled for our good, since by being tempted we grow strong in grace and patience. Our God and Father may, for wise ends, which shall ultimately subserve his own glory and our profit, lead us into positions where Satan, the. world, and the flesh may tempt us, and the prayer is to be understood in that sense of a humble self-distrust which shrinks from the conflict. There is courage here, for the suppliant calmly looks the temptation in the face, and dreads only the evil which it may work in him. but there is also a holy fear, a sacred self-suspicion, a dread of contact with sin in any degree. The sentiment is not inconsistent with “all joy” when the divers temptations do come, it is akin to the Saviour's “ If it be possible, let this cup pass from me,” which did not for a moment prevent his drinking the cup even to its dregs.
Let me observe that God in no sense so leads men into temptation as to have any share in the blame of their sin if they fall into it. God cannot possibly by any act of his, become co-partner with man in his crime. As good old Trapp well observes, “God tempts men for PROBATION, but never for PERDITION. The devil tempts men that he may ruin them; God tries men, and puts them where Satan may try them, but he leads them into temptation for probation, that the chaff may be sifted from the wheat, that the dross may be separated from the fine gold. By these trials hypocrites fall, being discovered in the hour of temptation; just as the rough March wind sweeps through, the forest, and finding out the rotten boughs snaps them from the tree, the fault being not in the wind but in the decayed branch. James alludes to the actual solicitation to evil in which the most holy God can have no part, but our text deals with the providential bringing about of the temptation which I think you can clearly see may be the Lord’s work without his holiness in any degree being stained thereby. When the Lord leadeth us into temptation, it is always with a design for our good. He leads us to battle, not that we may be wounded and worsted, but that we may win glorious victories which shall crown the head of our gracious Leader with many crowns, and prepare us for future deeds of valour. Temptations overcome are inestimable blessings, because they make us lie the more humbly at his feet, bind us more firmly to our Lord, and train us to help others. Tempted men can lift up the hands that hang down, and confirm the feeble knees; they have been tempted in the same manner, and can therefore succour their brethren. Yet, while the benefit which God bringeth out of our being led into temptation is very great, still, temptation in itself is a thing so dangerous, trial and distress in themselves are so perilous, that it is right for the Christian to pray, “Lead us not into temptation.” Though, as Martin Luther says, “ Temptation is the best school into which the Christian can enter ; yet, in itself, apart from the grace of God, it is so doubly hazardous, that this prayer should be offered every day, ‘Lead us not into temptation; ' or if we must enter into it, ‘Lord, deliver us from evil.’”
I do not know whether I have met the objection. Perhaps, in the exposition that is to follow I may be able to make it a little more clear. I wish to say, that although God does not tempt men—that is affirmed in Scripture, and reason, and God's own character, all prove it to be the fact—yet he may, and certainly does, lead us into positions in his providence, where it is absolutely certain that we shall be tempted ; and therefore, our consciousness of weakness should constrain to plead for escape from the terrible contest, and deliverance out of it if come it must."
Well, amen to that! Please read the remainder of Spurgeon's commentary on this passage via the link provided.
May 22, 2018
Making Saved Departed Loved Ones Happy
The question is often asked - how much do our saved departed loved ones, who in the intermediate state are in Heaven with the Lord, know about 1) their past lives on earth, 2) what is happening on earth, and 3) what is yet to come to pass.
Some people cannot come to grip with how a saint in Heaven can be happy knowing 1) that certain loved ones are absent, 2) what evils are befalling their loved ones on earth, 3) etc. It seems that the only way for them to be happy is for them to have knowledge of their past erased, and for them to have no knowledge of present life.
I cannot answer all the difficulties involved in such questions, but I do want to offer the following thoughts.
I suppose the first question concerns what the bible teaches about saints knowing and recognizing each other in heaven, knowing them as we have known them on earth. What does it teach? It clearly teaches that saints know each other in Heaven and of the relationship they had to each other while they lived on earth.
I understand that even this truth fact is not without difficulty in comprehending. For it implies that knowledge of former relationships brings sadness for it 1) reminds us of events that evoke feelings of sadness, and 2) reminds us that certain of our loved ones are lost forever in torment.
But the answer perhaps lies in these facts:
1) In our glorified state in Heaven we will be in every respect mature sons of God, having been made like the Son of God, and will therefore see things as he sees them. Thus, as the absence of certain of his natural children does not make God lose his peace and joy, so too with those who have the mind of Christ, or the mind of God
2) We are fully "reconciled" to God in all our thinking and have the attitude "whatever pleases the Lord pleases me" (but, saying this, leads us to say that we will be happy about the condemnation of our loved ones because we will see it as just and right, does it not?)
3) God will "wipe away all tears" and causes of sorrows to the heart and mind, which says that God somehow, in his infinite wisdom, will so comfort us in regard to the thought of lost loved ones that it is nonexistent
So, just how much do the righteous dead know about life on earth? Let me offer a few thoughts on this particular point.
First, consider Revelation 6: 10-11
"And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled." (KJV)
Here the departed saints know about their former lives on earth, and something about those "who dwell on the earth."
Next let us consider Luke 9: 30-31
"And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem." (KJV)
Here again is evidence that departed loved ones know quite a bit about what is occurring, or will occur, on earth.
Next let us consider Luke 15: 7, 10
"I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance...Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." (KJV)
Here it is said that the inhabitants of heaven, which would include departed Christian love ones, know when a sinner on earth repents.
Said the great Charles Spurgeon in his sermon "A High Day in Heaven" (see here - emphasis mine):
"I have only one more remark to make under this first head, and it is this—our Lord does not say that the angels rejoice over one sinner who repents, but that "there is joy in the presence of the angels of God over one sinner who repents." Who, then, has the joy? The angels, of course, first. They must be included because the previous parable says that when the Shepherd comes home, "He calls together his friends and neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost." The redeemed from among men and the holy angels are the friends and neighbors of Christ—and they all rejoice over every sinner who repents. But, first of all, this joy is the joy of God, Himself. The angels and the redeemed stand in His Presence—they are His courtiers—but He Himself is the center, and Glory, and Lord of All—it is God Himself who rejoices "over one sinner who repents." God the Father rejoices, for has He not found His child whom He had lost, the child whom He loved, before the foundation of the world, with all the love of His infinite heart?"
It thrills me to know that my beloved father, who is now in heaven, rejoices when I repent!
Said Spurgeon:
"One thought I cannot help interjecting just here. I am sure that these holy angels all believe in the Doctrine of the Final Perseverance of the Saints. If they did not, they would be very foolish in rejoicing over repenting sinners. The old proverb bids us not to count our chickens before they are hatched—and if I were an Arminian, I would recommend the angels to not rejoice over a sinner who repents, for he might fall from Grace and perish—and then they would have to ring the bells of Heaven backwards, or to toll them, and to recall their songs, and say, "We rejoiced too soon." But it is not so, for they know that repentance has in it the germ of perfection! Sincere repentance is the commencement of perfect sanctification and God will make it grow to full fruition!"
Well, amen to that!
Some people cannot come to grip with how a saint in Heaven can be happy knowing 1) that certain loved ones are absent, 2) what evils are befalling their loved ones on earth, 3) etc. It seems that the only way for them to be happy is for them to have knowledge of their past erased, and for them to have no knowledge of present life.
I cannot answer all the difficulties involved in such questions, but I do want to offer the following thoughts.
I suppose the first question concerns what the bible teaches about saints knowing and recognizing each other in heaven, knowing them as we have known them on earth. What does it teach? It clearly teaches that saints know each other in Heaven and of the relationship they had to each other while they lived on earth.
I understand that even this truth fact is not without difficulty in comprehending. For it implies that knowledge of former relationships brings sadness for it 1) reminds us of events that evoke feelings of sadness, and 2) reminds us that certain of our loved ones are lost forever in torment.
But the answer perhaps lies in these facts:
1) In our glorified state in Heaven we will be in every respect mature sons of God, having been made like the Son of God, and will therefore see things as he sees them. Thus, as the absence of certain of his natural children does not make God lose his peace and joy, so too with those who have the mind of Christ, or the mind of God
2) We are fully "reconciled" to God in all our thinking and have the attitude "whatever pleases the Lord pleases me" (but, saying this, leads us to say that we will be happy about the condemnation of our loved ones because we will see it as just and right, does it not?)
3) God will "wipe away all tears" and causes of sorrows to the heart and mind, which says that God somehow, in his infinite wisdom, will so comfort us in regard to the thought of lost loved ones that it is nonexistent
So, just how much do the righteous dead know about life on earth? Let me offer a few thoughts on this particular point.
First, consider Revelation 6: 10-11
"And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled." (KJV)
Here the departed saints know about their former lives on earth, and something about those "who dwell on the earth."
Next let us consider Luke 9: 30-31
"And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem." (KJV)
Here again is evidence that departed loved ones know quite a bit about what is occurring, or will occur, on earth.
Next let us consider Luke 15: 7, 10
"I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance...Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." (KJV)
Here it is said that the inhabitants of heaven, which would include departed Christian love ones, know when a sinner on earth repents.
Said the great Charles Spurgeon in his sermon "A High Day in Heaven" (see here - emphasis mine):
"I have only one more remark to make under this first head, and it is this—our Lord does not say that the angels rejoice over one sinner who repents, but that "there is joy in the presence of the angels of God over one sinner who repents." Who, then, has the joy? The angels, of course, first. They must be included because the previous parable says that when the Shepherd comes home, "He calls together his friends and neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost." The redeemed from among men and the holy angels are the friends and neighbors of Christ—and they all rejoice over every sinner who repents. But, first of all, this joy is the joy of God, Himself. The angels and the redeemed stand in His Presence—they are His courtiers—but He Himself is the center, and Glory, and Lord of All—it is God Himself who rejoices "over one sinner who repents." God the Father rejoices, for has He not found His child whom He had lost, the child whom He loved, before the foundation of the world, with all the love of His infinite heart?"
It thrills me to know that my beloved father, who is now in heaven, rejoices when I repent!
Said Spurgeon:
"One thought I cannot help interjecting just here. I am sure that these holy angels all believe in the Doctrine of the Final Perseverance of the Saints. If they did not, they would be very foolish in rejoicing over repenting sinners. The old proverb bids us not to count our chickens before they are hatched—and if I were an Arminian, I would recommend the angels to not rejoice over a sinner who repents, for he might fall from Grace and perish—and then they would have to ring the bells of Heaven backwards, or to toll them, and to recall their songs, and say, "We rejoiced too soon." But it is not so, for they know that repentance has in it the germ of perfection! Sincere repentance is the commencement of perfect sanctification and God will make it grow to full fruition!"
Well, amen to that!
May 15, 2018
Making Jesus A Sinner and A Fool?
I have pointed out over the years how Hardshellism's ideas and propositions cannot be true because they logically make Jesus into a sinner or a fool. Let me give some examples.
Hardshells affirm that:
Christ has no love for the non elect.
First, this makes Jesus a sinner. This is because Jesus was "born under the law" and "kept the law" and was under obligation to "keep the law"; And, the law demanded love for one's neighbor (Mark 12:31). Thus, Jesus, if he did not love his neighbor, some of whom were not elect, then he did not keep the law, and thus is a sinner. This is how Hardshellism's contention that "God does not love the non elect" makes Jesus into a sinner.
This stated belief forces them to say that men like the rich young ruler, who chose not to follow Christ, was a child of God and born again even in that condition. And why? Because it is said that Jesus "loved him"; And, since Jesus loved him, he must therefore be elect, even though not a follower of Christ. This shows how accepting an unbiblical proposition affects how one interprets scripture.
Notes
Dr. John Piper in his excellent words on this subject said:
"God’s love for the non-elect consists in genuine acts of kindness and generosity and patience and invitation." ("Does God Love The Non Elect?" - see here)
Christ Preached To The Spiritually Dead
Hardshells are infamous for saying that "Arminians" and others who preach to the dead, and who command and invite them in regard to their soul's salvation, are fools for doing so. They say that is as foolish as preaching to a brick wall. Yet, Jesus did this very thing! He preached the gospel to the spiritually dead and even told them what they must do to be saved!
(See my series "Addresses To The Lost" on my blog that posts the chapters of my book on the Hardshells at www.hardshellism.blogspot.com)
Thus, they make Christ into a fool for preaching to the dead. They make him a sinner in preaching to the dead because foolishness is sin (Prov. 24:9).
In conclusion let me also say that
Hardshellism also makes the Holy Spirit into a liar!
(See my posting Hardshells Make The Spirit A Liar and What Do You Say?)
Hardshells affirm that:
Christ has no love for the non elect.
First, this makes Jesus a sinner. This is because Jesus was "born under the law" and "kept the law" and was under obligation to "keep the law"; And, the law demanded love for one's neighbor (Mark 12:31). Thus, Jesus, if he did not love his neighbor, some of whom were not elect, then he did not keep the law, and thus is a sinner. This is how Hardshellism's contention that "God does not love the non elect" makes Jesus into a sinner.
This stated belief forces them to say that men like the rich young ruler, who chose not to follow Christ, was a child of God and born again even in that condition. And why? Because it is said that Jesus "loved him"; And, since Jesus loved him, he must therefore be elect, even though not a follower of Christ. This shows how accepting an unbiblical proposition affects how one interprets scripture.
Notes
Dr. John Piper in his excellent words on this subject said:
"God’s love for the non-elect consists in genuine acts of kindness and generosity and patience and invitation." ("Does God Love The Non Elect?" - see here)
Christ Preached To The Spiritually Dead
Hardshells are infamous for saying that "Arminians" and others who preach to the dead, and who command and invite them in regard to their soul's salvation, are fools for doing so. They say that is as foolish as preaching to a brick wall. Yet, Jesus did this very thing! He preached the gospel to the spiritually dead and even told them what they must do to be saved!
(See my series "Addresses To The Lost" on my blog that posts the chapters of my book on the Hardshells at www.hardshellism.blogspot.com)
Thus, they make Christ into a fool for preaching to the dead. They make him a sinner in preaching to the dead because foolishness is sin (Prov. 24:9).
In conclusion let me also say that
Hardshellism also makes the Holy Spirit into a liar!
(See my posting Hardshells Make The Spirit A Liar and What Do You Say?)
Feb 20, 2018
Wine or Grape Juice?
One of the things I have praised about the "Primitive Baptists" is their continuing the ancient practice of using wine rather than grape juice in the Lord's Supper. Those churches today that have substituted grape juice for wine have violated scripture. This is no minor issue.
There is a sermon by elder Arden Hodgins of the Trinity Reformed Baptist Church of La Mirada, California on this subject and he gives a complete refutation of the grape juice view. You can find his sermon HERE.
People who argue for total abstinence make Jesus into a sinner, for he clearly drank wine. That is serious indeed. There is also much more to this issue than first meets the eye. Listen to this sermon and discover this for yourself.
There is a sermon by elder Arden Hodgins of the Trinity Reformed Baptist Church of La Mirada, California on this subject and he gives a complete refutation of the grape juice view. You can find his sermon HERE.
People who argue for total abstinence make Jesus into a sinner, for he clearly drank wine. That is serious indeed. There is also much more to this issue than first meets the eye. Listen to this sermon and discover this for yourself.
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