Here is my promised response, which is, unfortunately, of some length (as the subject is most weighty, as are its implications). Rest assured all is spoken in love, dear brother and friend, so please bear with some of my necessarily... more
Here is my promised response, which is, unfortunately, of some length (as the subject is most weighty, as are its implications). Rest assured all is spoken in love, dear brother and friend, so please bear with some of my necessarily strong statements (the reasons for which I trust you will appreciate).
Research Interests:
How blessed is the subject of prayer! And if scripture research can assist the tried and buffeted saint to a better understanding of its principles, and how to utilize it more fully in daily difficulties, how welcome such a result! Let... more
How blessed is the subject of prayer! And if scripture research can assist the tried and buffeted saint to a better understanding of its principles, and how to utilize it more fully in daily difficulties, how welcome such a result!
Let us, then, seek to enter upon the observation of some of the teachings of scripture on this subject.
First — prayer is the language of request addressed to God. It is important to distinguish between prayer and worship, though they may both be found together in the same address to God. In worship, we give something to God — our thanksgiving, praise, or adoration.
“Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name" (Hebrews 13:15).
Praise, then, is an offering, but prayer is a request. The common phrase “offering a prayer” is therefore a mistake. We may offer worship, praise, adoration, thanksgiving. Prayer, however, is not an offering to God, but a request of something from Him.
Secondly — prayer is the expression of dependence. Dependence is the due attitude of the creature towards the Creator. God alone is sufficient to Himself. Every creature, whether he know it or not, is really dependent; and prayer, in its foundation principle, is the expression of this dependence.
To acknowledge it, is to live in truth; to deny it — to live the prayerless life — is to walk in darkness. Man, as revolted, has lost the sense of dependence upon his Creator. He has slipped his moorings, got away from moral connection with the blessed Centre of the universe, and, wandering in sin and darkness, thinks it the finest and grandest thing to be independent. This, the very principle of his life, is a falsity; he “maketh a lie” (Revelation. 21:27).
It was to a new feature, therefore, in the life of Saul of Tarsus that the Lord directed the attention of Ananias, when, sending him to Saul, He said, “Arise, and go ... and inquire ... for one called Saul, of Tarsus; for behold, he prayeth" (Acts 9:11).
Here was a remarkable thing. Yesterday he was breathing out threatenings and slaughter; now he is upon his knees. Man, in this instance, had got back to his bearings; the creature was humbled before, and reconciled to, his Creator. Thus, prayer is one of the earliest, truest instincts of divine life in man; and in this view it may be said that the first genuine breathing of the soul to God is the beginning of an eternal communion. A stream has started which will flow, and flow for ever — like the water which Christ gives the soul, and which is in him a well of water springing up into everlasting life.
Not that this communion or intercourse will always have the character of prayer — that is the form which it takes from the nature of the scene where it occurs — a world of sin and of necessities. In the future scene the language of dependence will not be that of request, for satisfaction will have taken the place of need, and every vessel will be full. As is often sung,
“Hope shall change to glad fruition,
Faith to sight, and prayer to praise.”
But in the present time, and in the place where we are, dependence, really felt, expresses itself in prayer. To be dependent on one who is capricious, or ill-willed, is misery; but to be dependent upon God, whose nature is love, and whose power is limitless — this is happiness!
Let us, then, seek to enter upon the observation of some of the teachings of scripture on this subject.
First — prayer is the language of request addressed to God. It is important to distinguish between prayer and worship, though they may both be found together in the same address to God. In worship, we give something to God — our thanksgiving, praise, or adoration.
“Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name" (Hebrews 13:15).
Praise, then, is an offering, but prayer is a request. The common phrase “offering a prayer” is therefore a mistake. We may offer worship, praise, adoration, thanksgiving. Prayer, however, is not an offering to God, but a request of something from Him.
Secondly — prayer is the expression of dependence. Dependence is the due attitude of the creature towards the Creator. God alone is sufficient to Himself. Every creature, whether he know it or not, is really dependent; and prayer, in its foundation principle, is the expression of this dependence.
To acknowledge it, is to live in truth; to deny it — to live the prayerless life — is to walk in darkness. Man, as revolted, has lost the sense of dependence upon his Creator. He has slipped his moorings, got away from moral connection with the blessed Centre of the universe, and, wandering in sin and darkness, thinks it the finest and grandest thing to be independent. This, the very principle of his life, is a falsity; he “maketh a lie” (Revelation. 21:27).
It was to a new feature, therefore, in the life of Saul of Tarsus that the Lord directed the attention of Ananias, when, sending him to Saul, He said, “Arise, and go ... and inquire ... for one called Saul, of Tarsus; for behold, he prayeth" (Acts 9:11).
Here was a remarkable thing. Yesterday he was breathing out threatenings and slaughter; now he is upon his knees. Man, in this instance, had got back to his bearings; the creature was humbled before, and reconciled to, his Creator. Thus, prayer is one of the earliest, truest instincts of divine life in man; and in this view it may be said that the first genuine breathing of the soul to God is the beginning of an eternal communion. A stream has started which will flow, and flow for ever — like the water which Christ gives the soul, and which is in him a well of water springing up into everlasting life.
Not that this communion or intercourse will always have the character of prayer — that is the form which it takes from the nature of the scene where it occurs — a world of sin and of necessities. In the future scene the language of dependence will not be that of request, for satisfaction will have taken the place of need, and every vessel will be full. As is often sung,
“Hope shall change to glad fruition,
Faith to sight, and prayer to praise.”
But in the present time, and in the place where we are, dependence, really felt, expresses itself in prayer. To be dependent on one who is capricious, or ill-willed, is misery; but to be dependent upon God, whose nature is love, and whose power is limitless — this is happiness!
Research Interests:
No believer, no saved person, in the Millennial Kingdom will ever die. All Tribulation saints who have endured to the end (to the end of the completion of the age, Daniel’s 70th week) shall be saved/physically delivered to enter the... more
No believer, no saved person, in the Millennial Kingdom will ever die.
All Tribulation saints who have endured to the end (to the end of the completion of the age, Daniel’s 70th week) shall be saved/physically delivered to enter the Millennial Kingdom (upon its establishment by the returning King) alive in their natural/unglorified bodies. Only unbelievers will be purged out and pass away under the judgment of God, and thus not enter the Millennial Kingdom upon its establishment. (Cf., e.g., 2 Thess. 1:7-9; Matt. 25:11-12, 30, 31-46; 24:13; 13:39-42, 49-50; 7:21-23; 18:3; Isa. 13:9; Ezek. 20:38; Zech.13:8-9; Rom. 11:26-27; etc, etc.)
There is no scriptural basis to conclude that any of these believers who enter the Kingdom at its inauguration will ever experience death. They will never die. It is true that unbelieving "sinners," born later on within the Kingdom, may die during those Millennial days (Isa. 65:20; 66:24). But believers will not die. Death during the Millennial Kingdom Age will be restricted to, and be unmistakable evidence of the unbelieving and lost state of the sinner dying in his sins, Isa. 65:20; 66:24.
“The righteous living of the millennium do not die.” – WK
“There will be no death during the millennium — the thousand years — except of the sinner, who is accursed (Isa. 65:20).” – WK
“We admit, from Isaiah, that there may be death among those on earth, during the millennium (not, of course, among the risen saints); but it is only spoken of as being judicial. It does not appear, that I see, that the godly will die even on earth during the millennium; ‘as the days of a tree are the days of My people, and mine elect shall long enjoy the work of their hands [Isa. 65:22].’ ” – JND
“Thus death is not wholly extinct in the state of things prominently before our prophet [in Isa. 65]. It is exceptional, but still exists as an instrument of judicial infliction. Man will then fill his days, which he has never yet done — not even before the flood — no, not even Methuselah himself. Not one as yet has stretched across ten centuries. This will be the rule for the righteous who are found alive on earth when the Lord reigns for the thousand years. So thoroughly will death be not the rule but the exception, that one dying a hundred years old will be but a youth; and even so he that dies at a hundred years will be a sinner under some express curse. In eternity death does not exist.” – WK
" ‘And Jerusalem shall be called a city of truth; and the mountain of Jehovah of hosts the holy mountain. Thus saith Jehovah of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.’ [Zech 8:4] Mark, ‘every man:’ he is looking onward to the day when death should not be, as we are told in Isaiah. ‘Every man with his staff in his hand for very age’ — not that there should not be the young, but that the old should not vanish away. It is the reversal of all past history — ‘and he died,’ ‘and he died.’ Under Messiah men will go on living and last out the whole millennial reign.”— WK
“The righteous shall shoot forth like a palm-tree; he shall grow like a cedar on Lebanon. Those that are planted in the house of Jehovah shall flourish in the courts of our God: They are still vigorous in old age, they are full of sap and green; To shew that Jehovah is upright: he is my rock, and there is no unrighteousness in him.” (Ps. 92:12-15)
For if believers did die, would they not, therefore, have to be resurrected? But Scripture speaks only of a "first" and a second kind of resurrection (Rev. 20). The first kind of resurrection, of which only Christ and believers partake, is completed prior to the commencement of the Millennium (Rev. 20:4-6). The second resurrection occurs at the conclusion of the Millennium, and all who participate in it will be cast into the Lake of Fire (Rev. 20:5a-7, 11-15); that is, the second resurrection is for the unsaved alone. Thus there is no room for a resurrection of believers who are thought to die during the Millennium. That being the case, neither is there room for the death of any believers once the Millennial Kingdom commences (who will presumably, then, be glorified with immortal bodies at the conclusion of the 1,000 years, prior to the eternal state of the New Heavens and the New Earth).
Thus “death” will no longer, e.g., be used by God, as it is on occasion today, as a final disciplinary measure in regard to His saints. It could not possibly be, for the very reasons given above. Rather, as indicated previously, death during the Millennial Kingdom Age will be restricted to, and be unmistakable evidence of the unbelieving and lost state of the sinner dying in his sins, Isa. 65:20; 66:24.
All Tribulation saints who have endured to the end (to the end of the completion of the age, Daniel’s 70th week) shall be saved/physically delivered to enter the Millennial Kingdom (upon its establishment by the returning King) alive in their natural/unglorified bodies. Only unbelievers will be purged out and pass away under the judgment of God, and thus not enter the Millennial Kingdom upon its establishment. (Cf., e.g., 2 Thess. 1:7-9; Matt. 25:11-12, 30, 31-46; 24:13; 13:39-42, 49-50; 7:21-23; 18:3; Isa. 13:9; Ezek. 20:38; Zech.13:8-9; Rom. 11:26-27; etc, etc.)
There is no scriptural basis to conclude that any of these believers who enter the Kingdom at its inauguration will ever experience death. They will never die. It is true that unbelieving "sinners," born later on within the Kingdom, may die during those Millennial days (Isa. 65:20; 66:24). But believers will not die. Death during the Millennial Kingdom Age will be restricted to, and be unmistakable evidence of the unbelieving and lost state of the sinner dying in his sins, Isa. 65:20; 66:24.
“The righteous living of the millennium do not die.” – WK
“There will be no death during the millennium — the thousand years — except of the sinner, who is accursed (Isa. 65:20).” – WK
“We admit, from Isaiah, that there may be death among those on earth, during the millennium (not, of course, among the risen saints); but it is only spoken of as being judicial. It does not appear, that I see, that the godly will die even on earth during the millennium; ‘as the days of a tree are the days of My people, and mine elect shall long enjoy the work of their hands [Isa. 65:22].’ ” – JND
“Thus death is not wholly extinct in the state of things prominently before our prophet [in Isa. 65]. It is exceptional, but still exists as an instrument of judicial infliction. Man will then fill his days, which he has never yet done — not even before the flood — no, not even Methuselah himself. Not one as yet has stretched across ten centuries. This will be the rule for the righteous who are found alive on earth when the Lord reigns for the thousand years. So thoroughly will death be not the rule but the exception, that one dying a hundred years old will be but a youth; and even so he that dies at a hundred years will be a sinner under some express curse. In eternity death does not exist.” – WK
" ‘And Jerusalem shall be called a city of truth; and the mountain of Jehovah of hosts the holy mountain. Thus saith Jehovah of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.’ [Zech 8:4] Mark, ‘every man:’ he is looking onward to the day when death should not be, as we are told in Isaiah. ‘Every man with his staff in his hand for very age’ — not that there should not be the young, but that the old should not vanish away. It is the reversal of all past history — ‘and he died,’ ‘and he died.’ Under Messiah men will go on living and last out the whole millennial reign.”— WK
“The righteous shall shoot forth like a palm-tree; he shall grow like a cedar on Lebanon. Those that are planted in the house of Jehovah shall flourish in the courts of our God: They are still vigorous in old age, they are full of sap and green; To shew that Jehovah is upright: he is my rock, and there is no unrighteousness in him.” (Ps. 92:12-15)
For if believers did die, would they not, therefore, have to be resurrected? But Scripture speaks only of a "first" and a second kind of resurrection (Rev. 20). The first kind of resurrection, of which only Christ and believers partake, is completed prior to the commencement of the Millennium (Rev. 20:4-6). The second resurrection occurs at the conclusion of the Millennium, and all who participate in it will be cast into the Lake of Fire (Rev. 20:5a-7, 11-15); that is, the second resurrection is for the unsaved alone. Thus there is no room for a resurrection of believers who are thought to die during the Millennium. That being the case, neither is there room for the death of any believers once the Millennial Kingdom commences (who will presumably, then, be glorified with immortal bodies at the conclusion of the 1,000 years, prior to the eternal state of the New Heavens and the New Earth).
Thus “death” will no longer, e.g., be used by God, as it is on occasion today, as a final disciplinary measure in regard to His saints. It could not possibly be, for the very reasons given above. Rather, as indicated previously, death during the Millennial Kingdom Age will be restricted to, and be unmistakable evidence of the unbelieving and lost state of the sinner dying in his sins, Isa. 65:20; 66:24.
Research Interests:
1 Corinthians 9:24-27 Commentary
Research Interests:
The Principle of Faith: The Sole Channel of Ultimate Blessing, As Set Forth In The Old Testament Scriptures The OT Scriptures make it everywhere evident that those trusting in the LORD alone (not trusting in self, flesh, man or anything... more
The Principle of Faith: The Sole Channel of Ultimate Blessing, As Set Forth In The Old Testament Scriptures
The OT Scriptures make it everywhere evident that those trusting in the
LORD alone (not trusting in self, flesh, man or anything else) are those who
are truly and ultimately blessed, salvifically, spiritually and otherwise.
The OT Scriptures make it everywhere evident that those trusting in the
LORD alone (not trusting in self, flesh, man or anything else) are those who
are truly and ultimately blessed, salvifically, spiritually and otherwise.
Research Interests:
Verse by verse commentary on the Parable of the Ten Virgins in Matthew 25:1-13. Then shall the kingdom of the heavens be made like to ten virgins that having taken their torches, went forth to meet the bridegroom." The word "then"... more
Verse by verse commentary on the Parable of the Ten Virgins in Matthew 25:1-13.
Then shall the kingdom of the heavens be made like to ten virgins that having taken their torches, went forth to meet the bridegroom." The word "then" connects this Parable of the Ten Virgins to the time of the parable that immediately precedes in 24:45-51 (the Parable of the Faithful and Evil Servants), which itself is related to the Tribulation Period, "end of the age," Daniel's 70 th week and the Post-Tribulation phase of His coming. .. not to the present intercalation of the mystery of Christ and the Church and the Pre-Tribulation phase of His coming (as some Dispensationalists contend).
Then shall the kingdom of the heavens be made like to ten virgins that having taken their torches, went forth to meet the bridegroom." The word "then" connects this Parable of the Ten Virgins to the time of the parable that immediately precedes in 24:45-51 (the Parable of the Faithful and Evil Servants), which itself is related to the Tribulation Period, "end of the age," Daniel's 70 th week and the Post-Tribulation phase of His coming. .. not to the present intercalation of the mystery of Christ and the Church and the Pre-Tribulation phase of His coming (as some Dispensationalists contend).
Research Interests:
Commentary on 1 Corinthians chapters 12-14, verse-by-verse (most verses)..
Research Interests: Theology, Biblical Theology, Pentecostal Theology, Pentecostalism, Pentecostalism and Charismatics, and 15 more1 Corinthians, Tongues, Cessation of Prophecy, Spiritual Gifts, Charismatic Theology, 1 Corinthians 13, Abuse of spiritual gifts in the church, Gifts of the Holy Spirit, Gifts of the Spirit, Charismatic Gifts of the Spirit, receiving the gift of tongues, manifestation of speaking in tongues, The Gift of Speaking in Tongues, 1 Corinthians 12-14, and Sign of Tongues
This paper was prepared in response to a request for an analysis of the arguments propounded in a 2+ hour video presentation of "Seven Pretrib Problems and the Prewrath Rapture," setting forth the Pre-Wrath Rapture views of Dr. Alan... more
This paper was prepared in response to a request for an analysis of the arguments propounded in a 2+ hour video presentation of "Seven Pretrib Problems and the Prewrath Rapture," setting forth the Pre-Wrath Rapture views of Dr. Alan Kurschner in particular (7pretribproblems.com).
Apparently other works written in refutation of the Pre-Wrath Rapture theory were felt not to adequately answer some of the arguments of the video presentation in question, and were thus causing some souls to be shaken in mind or troubled thereby.
As a reminder, the “Pre-Wrath Rapture” theory basically propounds the idea that the rapture does not occur till around mid-way through the 2nd half of the 70th Week, after the Church witnesses certain prophetic signs, events and personages, and passes through the Great Tribulation, but before being exposed to the judgments and “wrath of God” poured out in the “Day of the LORD.” (This may thus be more accurately labeled as the “≈ Three Quarters 70th Week Rapture,” or “≈Mid-Second Half 70th Week Rapture,” or “Post Truncated Great Tribulation Rapture”) All of which entails the denial of the imminent or any-moment expectation of the coming of the Lord Jesus to rapture His heavenly people, the Church, His Body & Bride, to their heavenly home and destiny in the Father’s house.
Apparently other works written in refutation of the Pre-Wrath Rapture theory were felt not to adequately answer some of the arguments of the video presentation in question, and were thus causing some souls to be shaken in mind or troubled thereby.
As a reminder, the “Pre-Wrath Rapture” theory basically propounds the idea that the rapture does not occur till around mid-way through the 2nd half of the 70th Week, after the Church witnesses certain prophetic signs, events and personages, and passes through the Great Tribulation, but before being exposed to the judgments and “wrath of God” poured out in the “Day of the LORD.” (This may thus be more accurately labeled as the “≈ Three Quarters 70th Week Rapture,” or “≈Mid-Second Half 70th Week Rapture,” or “Post Truncated Great Tribulation Rapture”) All of which entails the denial of the imminent or any-moment expectation of the coming of the Lord Jesus to rapture His heavenly people, the Church, His Body & Bride, to their heavenly home and destiny in the Father’s house.
Research Interests: Theology, Eschatology, Dispensationalism, End Times, day of the Lord, and 15 moreThe Book of Revelation, Dispensational Theology, Daniel's Seventy Weeks, great tribulation, Dispensational Premillennialism, pretribulationism, midtribulational Rapture, pretribulational rapture, partial rapture, Rapture of the Church , Post-tribulation Rapture, Pre-wrath Rapture, End-wrath Rapture, 1 thessalonians 5, and 2 thessalonians 2
Introduction: The Absolute Necessity For The Divine Origin, Source, Spring Of Genuine Saving Faith, And The Undeniable Responsibility Of Fallen Adamic Man I. Regeneration Cannot Chronologically Precede Divinely-Engendered... more
Introduction: The Absolute Necessity For The Divine Origin, Source, Spring Of Genuine Saving Faith, And The Undeniable Responsibility Of Fallen Adamic Man
I. Regeneration Cannot Chronologically Precede Divinely-Engendered Faith/Repentance; They Occur Simultaneously—Though Divinely-Engendered Faith/Repentance Logically Precedes Regeneration
II. Regeneration Does Not Precede Salvation And Is Not Distinct From Salvation; Rather, Regeneration Is Inseparable From, And Occurs Simultaneously As A Vital Part Of Our Present So-Great Heavenly Salvation
III. The Faith Through Which We Are Regenerated—Or Possess Eternal Life In Christ—Is The Same Faith Through Which We Simultaneously Receive Our Present, Completed Salvation As A Whole—i.e., Faith In His Person And Work (The Gospel)
Appendix: Ephesians 2:8 And The Gift Of God
I. Regeneration Cannot Chronologically Precede Divinely-Engendered Faith/Repentance; They Occur Simultaneously—Though Divinely-Engendered Faith/Repentance Logically Precedes Regeneration
II. Regeneration Does Not Precede Salvation And Is Not Distinct From Salvation; Rather, Regeneration Is Inseparable From, And Occurs Simultaneously As A Vital Part Of Our Present So-Great Heavenly Salvation
III. The Faith Through Which We Are Regenerated—Or Possess Eternal Life In Christ—Is The Same Faith Through Which We Simultaneously Receive Our Present, Completed Salvation As A Whole—i.e., Faith In His Person And Work (The Gospel)
Appendix: Ephesians 2:8 And The Gift Of God
Research Interests: Theology, Old Testament Theology, Calvinism, Biblical Theology, Reformed theology, and 14 moreNew Testament Theology, Reformed Biblical Theology, Christian (Plymouth) Brethren, Reformed Dogmatics, Free Grace Theology, Ordo Salutis, Monergism, John Nelson Darby, Sealing Controversy (Plymouth Brethren), Zane Hodges, Moderate Calvinism, Ephesians 2:8, Gift of faith, and Faith and Regeneration
Dear brother Wilkin: Greetings! My apologies for the long lapse of time in getting a response off to you. So, without further delay (and without taking up more space than I already have!)… The following is a ―Revised and Expanded... more
Dear brother Wilkin:
Greetings! My apologies for the long lapse of time in getting a response off to you. So, without further delay (and without taking up more space than I already have!)…
The following is a ―Revised and Expanded Edition‖ of my earlier compilation of some passages of Scripture bearing on particular aspects of the nature, reign, inheritance, heavenly glory, and infinite blessings of Christ's beloved Body & Bride (comprised exclusively of all believers saved from Pentecost to Pre-Trib Rapture) in and with her Head, Life & Bridegroom – all by the infinite riches of His grace, unleashed by His infinitely precious, once-for-all shed blood.
This reworked compilation now has the added benefit [?] of being accompanied by some observations, remarks and questions, as well as liberally-interspersed commentary by a few ―guest speakers‖ (who are not cited as sources of authority, but simply as more eloquent expounders of the truth they conveyed in that which is quoted).
I have necessarily confined myself to the NT books of John-Revelation, as there alone (particularly in the Epistles of Paul) will the nature, purpose, and destiny of the Church be found – not in the earthly, law, kingdom-centered Synoptic Gospels (precious and indispensable though they be).
Let me say that when it comes to my view of the (Pre-Tribulational) Rapture, it is governed and determined by my understanding of the Soteriology and Ecclesiology of the present intercalary age; which thus allows all (through normal, plain, literal interpretation) to be kept in its proper, perfect, scriptural perspective and harmony – without contradicting or slighting any of its constituent parts.
Likewise, it will become quite evident as we proceed that my view of such things as the Bema-Seat of Christ, and other related matters, is also governed and determined by my understanding of the Soteriology and Ecclesiology of the present intercalary age; which thus, again, allows all (through normal, plain, literal interpretation) to be kept in its proper, perfect, scriptural perspective and harmony – without contradicting or slighting any of its constituent parts.
In contrast, it seems to me, your views on the Soteriology and Ecclesiology of the present age are rather governed and determined by your (mis)understanding of such things as the Bema-Seat of Christ, and other related matters; which thus does not allow all to be kept in its proper, perfect, scriptural perspective and harmony – resulting in many of its constituent parts being contradicted, slighted, and misunderstood. The content and format of my response is thus, at least in part, intended (if not completely well designed) to make that apparent.
Let it be observed, too, in passing, that absolutely none of the passages in the Synoptic Gospels which speak, e.g., of ―outer darkness‖ and ―weeping and gnashing teeth‖ (Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Lk. 13:28) are believed to be capable of application to any believers in general, let alone to any members of Christ‘s Body & Bride in particular.
Please note that the subdivisions below are not absolute; there is a good deal of overlapping, and necessarily so, as the truths taken up under each section are inextricably interrelated, due to the very nature and destiny of the Church. This too will become quite evident as we proceed.
There is much here [understatement!] to digest, dear brother; so please do take your time as you chew it over and weigh its substance.
If there are any areas that you feel have not been addressed, either adequately or at all (including points from your previous correspondence), please let me know.
May the Lord use that which is true herein to His glory and for your blessing.
Yours in Him Who is our Acceptance, Life & Hope,
James M Ventilato
Greetings! My apologies for the long lapse of time in getting a response off to you. So, without further delay (and without taking up more space than I already have!)…
The following is a ―Revised and Expanded Edition‖ of my earlier compilation of some passages of Scripture bearing on particular aspects of the nature, reign, inheritance, heavenly glory, and infinite blessings of Christ's beloved Body & Bride (comprised exclusively of all believers saved from Pentecost to Pre-Trib Rapture) in and with her Head, Life & Bridegroom – all by the infinite riches of His grace, unleashed by His infinitely precious, once-for-all shed blood.
This reworked compilation now has the added benefit [?] of being accompanied by some observations, remarks and questions, as well as liberally-interspersed commentary by a few ―guest speakers‖ (who are not cited as sources of authority, but simply as more eloquent expounders of the truth they conveyed in that which is quoted).
I have necessarily confined myself to the NT books of John-Revelation, as there alone (particularly in the Epistles of Paul) will the nature, purpose, and destiny of the Church be found – not in the earthly, law, kingdom-centered Synoptic Gospels (precious and indispensable though they be).
Let me say that when it comes to my view of the (Pre-Tribulational) Rapture, it is governed and determined by my understanding of the Soteriology and Ecclesiology of the present intercalary age; which thus allows all (through normal, plain, literal interpretation) to be kept in its proper, perfect, scriptural perspective and harmony – without contradicting or slighting any of its constituent parts.
Likewise, it will become quite evident as we proceed that my view of such things as the Bema-Seat of Christ, and other related matters, is also governed and determined by my understanding of the Soteriology and Ecclesiology of the present intercalary age; which thus, again, allows all (through normal, plain, literal interpretation) to be kept in its proper, perfect, scriptural perspective and harmony – without contradicting or slighting any of its constituent parts.
In contrast, it seems to me, your views on the Soteriology and Ecclesiology of the present age are rather governed and determined by your (mis)understanding of such things as the Bema-Seat of Christ, and other related matters; which thus does not allow all to be kept in its proper, perfect, scriptural perspective and harmony – resulting in many of its constituent parts being contradicted, slighted, and misunderstood. The content and format of my response is thus, at least in part, intended (if not completely well designed) to make that apparent.
Let it be observed, too, in passing, that absolutely none of the passages in the Synoptic Gospels which speak, e.g., of ―outer darkness‖ and ―weeping and gnashing teeth‖ (Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Lk. 13:28) are believed to be capable of application to any believers in general, let alone to any members of Christ‘s Body & Bride in particular.
Please note that the subdivisions below are not absolute; there is a good deal of overlapping, and necessarily so, as the truths taken up under each section are inextricably interrelated, due to the very nature and destiny of the Church. This too will become quite evident as we proceed.
There is much here [understatement!] to digest, dear brother; so please do take your time as you chew it over and weigh its substance.
If there are any areas that you feel have not been addressed, either adequately or at all (including points from your previous correspondence), please let me know.
May the Lord use that which is true herein to His glory and for your blessing.
Yours in Him Who is our Acceptance, Life & Hope,
James M Ventilato
Research Interests: Theology, Old Testament Theology, New Testament Theology, Dispensationalism, Biblical Prophecy, and 13 moreFree Grace Theology, Perseverance of the Saints, Assurance of Salvation, Lewis Sperry Chafer, Zane Hodges, Bema, Overcomers, Judgment-Seat of Christ, Salvation and Rewards, joint heirs, robert wilkin, reigning with Christ, and inheriting the kingdom
This paper has long been in my mind and on my heart, and I was finally compelled to work on it and bring it to completion. The length of the work is largely due to the fact that: 1) The Godhood glory of our Lord has been demonstrated... more
This paper has long been in my mind and on my heart, and I was finally compelled to work on it and bring it to completion.
The length of the work is largely due to the fact that:
1) The Godhood glory of our Lord has been demonstrated book by book throughout the New Testament (and often in connection with Old Testament prophecy). As such, proofs from one NT book are often seen repeated in others.
2) Extensive comparisons with other scriptures have generally been made for each scripture passage cited in proof of the absolute Deity of Christ—with scripture thus buttressing scripture.
3) Each main text cited in proof of the fact that our Saviour is Jehovah-Jesus has almost always been cited in full and unedited (for all to read for themselves without comment) before citing it again with interspersed remarks bearing on its meaning and unavoidable implications.
4) Commentary other than my own remarks has often been added where it was deemed warranted and helpful.
5) Even scriptures were taken up that are, or may be, twisted and misused by wicked, deluded men to our Lord’s dishonor, and shown that they in fact necessarily redound to His blessed everlasting glory.
In keeping with the above, I have also emphasized the abundant scriptural testimony to our Lord’s unoriginated, underived, eternal Divine Sonship.
One of my objectives, which influenced the structure of this work, was to permit no escape-hatch, if you will, to deceivers or poor, lost deniers of our Saviour's absolute Divine glory. And one of my prayers is that the Holy Spirit would use this paper to shed the light of His scriptures with overwhelming force, such that there is no other recourse than to bow to His Word in true worship of our true God and Saviour Jesus Christ, or to otherwise outright reject His Word with no pretense of submitting to it. May it be the former!
Before delving into the main body of this work, I would also encourage readers to take the time to digest the “Introductory Remarks” which follow this Preface, and which set the framework, context and all-importance of “The Triunity of God and the Person and Work of Christ.” The time invested will pay off in great spiritual dividends—including grounding one in the truth and facilitating avoidance of pitfalls and
traps set by the enemy.
I should also note that I have intentionally not provided full citations of other works or commentaries that have been quoted, but almost always only the names of authors (and then simply their initials after the
first time citing from their works in a given section of the paper). I did not want the remarks cited to be about certain "authorities"; but solely about elucidating the truth (while at the same time not taking false "credit" for such wonderful and helpful comments).
May God use this paper to bless those who belong everlastingly to the Son—to cause their hearts to overflow endlessly in love, adoration, worship of Jehovah-Jesus, He who is their Life and Blessed Hope!—and to reveal, unto salvation, the eternal Godhood glory of the Son of His love to those who are perishing.
The length of the work is largely due to the fact that:
1) The Godhood glory of our Lord has been demonstrated book by book throughout the New Testament (and often in connection with Old Testament prophecy). As such, proofs from one NT book are often seen repeated in others.
2) Extensive comparisons with other scriptures have generally been made for each scripture passage cited in proof of the absolute Deity of Christ—with scripture thus buttressing scripture.
3) Each main text cited in proof of the fact that our Saviour is Jehovah-Jesus has almost always been cited in full and unedited (for all to read for themselves without comment) before citing it again with interspersed remarks bearing on its meaning and unavoidable implications.
4) Commentary other than my own remarks has often been added where it was deemed warranted and helpful.
5) Even scriptures were taken up that are, or may be, twisted and misused by wicked, deluded men to our Lord’s dishonor, and shown that they in fact necessarily redound to His blessed everlasting glory.
In keeping with the above, I have also emphasized the abundant scriptural testimony to our Lord’s unoriginated, underived, eternal Divine Sonship.
One of my objectives, which influenced the structure of this work, was to permit no escape-hatch, if you will, to deceivers or poor, lost deniers of our Saviour's absolute Divine glory. And one of my prayers is that the Holy Spirit would use this paper to shed the light of His scriptures with overwhelming force, such that there is no other recourse than to bow to His Word in true worship of our true God and Saviour Jesus Christ, or to otherwise outright reject His Word with no pretense of submitting to it. May it be the former!
Before delving into the main body of this work, I would also encourage readers to take the time to digest the “Introductory Remarks” which follow this Preface, and which set the framework, context and all-importance of “The Triunity of God and the Person and Work of Christ.” The time invested will pay off in great spiritual dividends—including grounding one in the truth and facilitating avoidance of pitfalls and
traps set by the enemy.
I should also note that I have intentionally not provided full citations of other works or commentaries that have been quoted, but almost always only the names of authors (and then simply their initials after the
first time citing from their works in a given section of the paper). I did not want the remarks cited to be about certain "authorities"; but solely about elucidating the truth (while at the same time not taking false "credit" for such wonderful and helpful comments).
May God use this paper to bless those who belong everlastingly to the Son—to cause their hearts to overflow endlessly in love, adoration, worship of Jehovah-Jesus, He who is their Life and Blessed Hope!—and to reveal, unto salvation, the eternal Godhood glory of the Son of His love to those who are perishing.
Research Interests: Theology, Trinity, Trinity (Theology), Jehovah´s Witnesses, Doctrine of the Trinity, and 15 moreJehovah's Witnesses, Deity of Christ, Trinity or Triune God, The Christological title Son of God, Triune God, Theanthropos, The Doctrine of the Trinity, the Lord Jesus Christ, Apologetics - Person of Christ, Person and Work of Christ, Person of Christ, God the Son, Eternal Sonship of Christ, Jesus is Jehovah, and Eternal Sonship
The Preterist theory (from the Latin for past), or “70ADism” (widely held especially among those who espouse some form of Postmillennialism or Christian Reconstructionism/Theonomy/Dominion Theology), views all prophecy, or virtually all... more
The Preterist theory (from the Latin for past), or “70ADism” (widely held especially among those who espouse some form of Postmillennialism or Christian Reconstructionism/Theonomy/Dominion Theology), views all prophecy, or virtually all prophecy, touching the Second Coming of Christ and the results thereof, as having already been “fulfilled” as of, or in, 70AD—in connection with the siege and destruction of Jerusalem by the Romans.
The “moderate”/”partial” Preterist holds to a Second Coming of Christ in 70AD according to a non-literal, non-personal, non-physical manner—i.e., as a providential coming in judgment in the Roman destruction of Jerusalem in 70AD. Whereas the “extreme”/”full” Preterist claims to hold to a literal (!), personal, physical Second Coming of Christ in, or immediately after, the judgment and destruction of Jerusalem in 70AD, with all prophetic truth “fulfilled” at that time; and, as such, it has, e.g., “no place for a future bodily resurrection in its doctrinal system.” This latter brand of Preterism is especially of one spirit with those two men whom the apostle Paul strongly denounced—those incipient and archetypal preterizers: “Hymenaeus and Philetus, men who concerning the truth went astray, saying that the resurrection hath already taken place, and overthrow the faith of some.” (2 Tim. 2:17b-18). Too, Preterism is inherently a date-setting scheme—a preterized date-setting scheme—as to the Second Coming of Christ, and ought to be denounced on that score as well, as should the date-setting schemes of those who peddle a counterfeit version of Futurism.
Within the confines of this relatively short paper, the four key passages of scripture which Preterism (of all stripes) relies upon for the very life-blood of its theory will be taken up: namely, Matt.24:34, Matt.10:23, Matt. 16:28, and Matt. 26:64. As the Lord enables, some of the issues and insurmountable problems involved in its isolated (2 Pet. 1:20), pseudo-literal, eisegesis of these four key texts will be exposed, and the only scripturally tenable view of each passage will be set forth. Further, certain other so-called “time” references in the NT will be touched on—such as at hand, near, quickly, shortly, soon—which Preterists point to as supposedly lending support to their theory, but the true bearing of which they completely miss and distort, given their failure to grasp the true nature and position of God’s heavenly people in Christ Jesus, the Church—His heavenly Body and Bride—and the resulting expectant posture in which she has been divinely placed and of which she ought always give true heart-expression: toward the imminent (possible at any moment) coming of her Beloved to take her everlastingly unto Himself to the Father’s house (Pre-Tribulational/Pre-70th Week Rapture).
Before delving into these specifics, however, some preliminary remarks are in order—which are designed as a more general or broad refutation of the Preterist theory, but which will also serve for groundwork and bulwark later on. (And please note: there will be some unavoidable repetition involved in taking up Matt.16:28, Matt. 24:34, Matt. 10:23, and Matt. 26:64 respectively; for many of the same scriptural facts, principles, and arguments apply to all of them. Repetition and reinforcement are not necessarily bad things!)
The “moderate”/”partial” Preterist holds to a Second Coming of Christ in 70AD according to a non-literal, non-personal, non-physical manner—i.e., as a providential coming in judgment in the Roman destruction of Jerusalem in 70AD. Whereas the “extreme”/”full” Preterist claims to hold to a literal (!), personal, physical Second Coming of Christ in, or immediately after, the judgment and destruction of Jerusalem in 70AD, with all prophetic truth “fulfilled” at that time; and, as such, it has, e.g., “no place for a future bodily resurrection in its doctrinal system.” This latter brand of Preterism is especially of one spirit with those two men whom the apostle Paul strongly denounced—those incipient and archetypal preterizers: “Hymenaeus and Philetus, men who concerning the truth went astray, saying that the resurrection hath already taken place, and overthrow the faith of some.” (2 Tim. 2:17b-18). Too, Preterism is inherently a date-setting scheme—a preterized date-setting scheme—as to the Second Coming of Christ, and ought to be denounced on that score as well, as should the date-setting schemes of those who peddle a counterfeit version of Futurism.
Within the confines of this relatively short paper, the four key passages of scripture which Preterism (of all stripes) relies upon for the very life-blood of its theory will be taken up: namely, Matt.24:34, Matt.10:23, Matt. 16:28, and Matt. 26:64. As the Lord enables, some of the issues and insurmountable problems involved in its isolated (2 Pet. 1:20), pseudo-literal, eisegesis of these four key texts will be exposed, and the only scripturally tenable view of each passage will be set forth. Further, certain other so-called “time” references in the NT will be touched on—such as at hand, near, quickly, shortly, soon—which Preterists point to as supposedly lending support to their theory, but the true bearing of which they completely miss and distort, given their failure to grasp the true nature and position of God’s heavenly people in Christ Jesus, the Church—His heavenly Body and Bride—and the resulting expectant posture in which she has been divinely placed and of which she ought always give true heart-expression: toward the imminent (possible at any moment) coming of her Beloved to take her everlastingly unto Himself to the Father’s house (Pre-Tribulational/Pre-70th Week Rapture).
Before delving into these specifics, however, some preliminary remarks are in order—which are designed as a more general or broad refutation of the Preterist theory, but which will also serve for groundwork and bulwark later on. (And please note: there will be some unavoidable repetition involved in taking up Matt.16:28, Matt. 24:34, Matt. 10:23, and Matt. 26:64 respectively; for many of the same scriptural facts, principles, and arguments apply to all of them. Repetition and reinforcement are not necessarily bad things!)
Research Interests: Theology, Old Testament Theology, Biblical Theology, Eschatology, New Testament Theology, and 15 moreDispensationalism, Biblical Prophecy, Preterism, Preterist Eschatology, Spiritual Interpretation of Scripture, Christian Eschatology, Premillennialism, Dispensational Theology, Use and Interpretation of Literal Symbol, Futuristic Premillennialism, Literal Grammatical Historical Interpretation, Dispensationalism and all its related things, Dispensational Premillennialism, Premillennial Dispensationalism, and Mystery of Christ and the Church
Distinguishing between the Judgment of the Sheep and the Goats (Matthew 25:31-46) and the Great White Throne Judgment (Rev. 20:5a, 11-15)
Which also further renders a Post-Trib Rapture impossible and absurd.
Which also further renders a Post-Trib Rapture impossible and absurd.
Research Interests: Theology, Old Testament Theology, Biblical Theology, Book of Revelation, New Testament Theology, and 15 moreDispensationalism, Biblical Prophecy, End Times, The Last Judgment, Escatology, Millennial Escatology, Premillennialism, Rapture of the Saints, Dispensational Theology, Futuristic Premillennialism, Judgment of the sheep and goats, Dispensationalism and all its related things, Dispensational Premillennialism, pretribulationism, and pretribulational rapture
The following was prepared as a response principally to the "commercial" view of the atoning work of Christ (after some preliminary remarks and preamble), based on assertions made and objections raised, touching on the purpose, nature and... more
The following was prepared as a response principally to the "commercial" view of the atoning work of Christ (after some preliminary remarks and preamble), based on assertions made and objections raised, touching on the purpose, nature and extent of our Lord's atoning sufferings, death, and bloodshedding on the cross. By "commercial" is meant a Limited Atonement position of the most rigid kind whereby: Christ is said to have "borne sins" in a manner which involved some additional (i.e., beyond what is done for the world) atoning work of suffering for each of the sins of the elect, to the effect that "He must have suffered so much for each one" ... that their sins were individually "weighed out to be atoned for by a particular amount of suffering" ... that there was thus "a special work for the elect beside-a double atonement, as it were." That is, an atonement for the world and a special atonement for each of the sins of the elect only.-I certainly do not have all the answers, and I, of course, do not fully comprehend any truth of divine revelation, particularly touching the Person and Work of our Lord Jesus Christ. Yet I do see errors inherent in the "commercial" view of limited atonement and have earnestly sought to address them. I also take pains to show that such a view was never held by the early Plymouth Brethren. One quick word as to questions which may presently confound us: should not our attitude be one of waiting on the Lord, rather than forcing answers which absolutely conflict with the clear declarations of His Word? "We should never suffer what we know to be disturbed by what we know not." (Paley) "If a truth be established, objections are nothing. The one is founded on our knowledge, and the other on our ignorance." (Butler) I pray that our God and Father would preserve me from error in what I express regarding the atoning work and glory of our blessed Saviour, the Lord Jesus Christ. Before we get to the main Q&A body of this paper, I present some extracts from Plymouth Brethren writer F.W. Grant (FWG), which I hope will be considered carefully. Keep in mind that I cite his comments only as reflecting much of what I believe (which I will elaborate on), and in no wise as a source of authority. Thus I do not make myself responsible to answer for all of his expressions on this doctrine, including areas where I may differ.
Research Interests: Theology, Systematic Theology, Old Testament Theology, Biblical Theology, The Atonement, and 11 moreNew Testament Theology, Christian (Plymouth) Brethren, Limited Atonement, The Extent of the Atonement, Penal Substitutionary Atonement, Unlimited Atonement, John Nelson Darby, Sacrifice as it relates to the death of Christ, Propitiation, Substitutionary Atonement, and Commercial view of atonement
Compilation of Scriptures bearing on The Excellence and Essentialness of The Sovereignty of God Considered Broadly and in Connection With Election unto Salvation in Particular [WITH OCCASIONAL INTERSPERSED COMMENTARY AND SUPPLEMENTAL... more
Compilation of Scriptures bearing on The Excellence and Essentialness of The Sovereignty of God Considered Broadly and in Connection With
Election unto Salvation in Particular
[WITH OCCASIONAL INTERSPERSED COMMENTARY AND SUPPLEMENTAL NOTES]
I. GOD’S ABSOLUTE SOVEREIGNTY, INVOLVING:
HIS SUPREME WILL AND CONTROL OVER ALL THINGS, HIS ETERNAL PLAN
AND PURPOSE, HIS ETERNAL DECREE, HIS PREDETERMINATION, WITH
SUPPLEMENTAL NOTE ON THE SOVEREIGNTY OF GOD
II. GOD’S SOVEREIGN, UNCONDITIONAL ELECTION, WITH
SUPPLEMENTAL NOTE ON ACTS 13:48
SUPPLEMENTAL NOTE ON UNCONDITIONAL INDIVIDUAL ELECTION
SUPPLEMENTAL NOTE ON THE SALVATION OF THOSE WHO DIE IN INFANCY
III. GOD’S SOVEREIGN FOREKNOWLEDGE, WITH
SUPPLEMENTAL NOTE ON ACTS 2:22-24
SUPPLEMENTAL NOTE ON ROMANS 8:28-34
IV. GOD’S IMMUTABILITY
V. FALLEN, NATURAL MAN’S CONDITION OF BEING TOTALLY LOST/RUINED AND
COMPLETELY IMPOTENT TOWARD GOD, AS WELL AS THAT OF BEING
SATANICALLY BLINDED, INVOLVING:
THE ABSOLUTE NECESSITY FOR THE SOVEREIGN GRACE OF GOD IN
THE DIVINE ORIGIN AND SPRING OF GENUINE SAVING FAITH, WITH
SUPPLEMENTAL NOTE ON THE UNDENIABLE RESPONSIBILITY OF MAN
TOTALLY RUINED, LOST, IMPOTENT TOWARD GOD
SUPPLEMENTAL NOTE ON FALLEN MAN’S ALLEGED “FREE WILL” TOWARD GOD
SUPPLEMENTAL NOTE ON ACTS 26:18; COLOSSIANS 1:13; 1 JOHN 5:19;
REVELATION 12:9; EPHESIANS 2:1-3; 2 TIMOTHY 2:26; 2 CORINTHIANS 4:3-4
VI. GOD’S EFFECTUAL, UNFAILING CALL OR SUMMONS TO SALVATION
BY SOVEREIGN GRACE
SUPPLEMENTAL NOTE ON LUKE 14:16-24 (PARABLE OF THE GREAT SUPPER)
VII. MAN’S EXERCISE OF FAITH/REPENTANCE (GENUINE SAVING FAITH)—
A GIFT OF GOD BY SOVEREIGN GRACE, WITH
SUPPLEMENTAL NOTE ON JOHN 1:11-13
SUPPLEMENTAL NOTE ON JOHN 6:37, 39-40, 44, 64-65
SUPPLEMENTAL NOTE ON EPHESIANS 2:8-9
SUPPLEMENTAL NOTE ON 2 PETER 1:1
(ALONG WITH REMARKS ON 1 PETER 1:5, 7)
VII. [CONTINUED:] MAN’S EXERCISE OF FAITH/REPENTANCE (GENUINE SAVING FAITH)—
A GIFT OF GOD BY SOVEREIGN GRACE, WITH
SUPPLEMENTAL NOTE ON MERE HUMAN FAITH, I.E., DEAD FAITH
(JOHN 2:23-25; ACTS 8:5, 9-24; LUKE 8:13; JOHN 8:30-31, 37-47;
JAMES 2:17, 20, 26)
SUPPLEMENTAL NOTE ON MATTHEW 11:20-24
VIII. PRETERITION (OR NON-ELECTION), INVOLVING:
THE PASSING OVER OF THE NON-ELECT, GOD RIGHTEOUSLY AND JUSTLY
LEAVING THE NON-ELECT TO THEIR OWN SELF-WILLED WICKEDNESS AND UNBELIEF
OVER AGAINST THE UNSCRIPTURAL NOTION OF “DOUBLE PREDESTINATION” OR
“DECREE OF REPROBATION” AND THE PASSAGES ALLEGED IN SUPPORT THEREOF, WITH
SUPPLEMENTAL NOTE ON 2 PETER 3:9
SUPPLEMENTAL NOTE ON PRETERITION AND REVELATION 13:8; 17:8; 20:15:
“NOT WRITTEN” IN THE BOOK OF LIFE
SUPPLEMENTAL NOTE ON: WHAT ABOUT THE UNEVANGELIZED?
Election unto Salvation in Particular
[WITH OCCASIONAL INTERSPERSED COMMENTARY AND SUPPLEMENTAL NOTES]
I. GOD’S ABSOLUTE SOVEREIGNTY, INVOLVING:
HIS SUPREME WILL AND CONTROL OVER ALL THINGS, HIS ETERNAL PLAN
AND PURPOSE, HIS ETERNAL DECREE, HIS PREDETERMINATION, WITH
SUPPLEMENTAL NOTE ON THE SOVEREIGNTY OF GOD
II. GOD’S SOVEREIGN, UNCONDITIONAL ELECTION, WITH
SUPPLEMENTAL NOTE ON ACTS 13:48
SUPPLEMENTAL NOTE ON UNCONDITIONAL INDIVIDUAL ELECTION
SUPPLEMENTAL NOTE ON THE SALVATION OF THOSE WHO DIE IN INFANCY
III. GOD’S SOVEREIGN FOREKNOWLEDGE, WITH
SUPPLEMENTAL NOTE ON ACTS 2:22-24
SUPPLEMENTAL NOTE ON ROMANS 8:28-34
IV. GOD’S IMMUTABILITY
V. FALLEN, NATURAL MAN’S CONDITION OF BEING TOTALLY LOST/RUINED AND
COMPLETELY IMPOTENT TOWARD GOD, AS WELL AS THAT OF BEING
SATANICALLY BLINDED, INVOLVING:
THE ABSOLUTE NECESSITY FOR THE SOVEREIGN GRACE OF GOD IN
THE DIVINE ORIGIN AND SPRING OF GENUINE SAVING FAITH, WITH
SUPPLEMENTAL NOTE ON THE UNDENIABLE RESPONSIBILITY OF MAN
TOTALLY RUINED, LOST, IMPOTENT TOWARD GOD
SUPPLEMENTAL NOTE ON FALLEN MAN’S ALLEGED “FREE WILL” TOWARD GOD
SUPPLEMENTAL NOTE ON ACTS 26:18; COLOSSIANS 1:13; 1 JOHN 5:19;
REVELATION 12:9; EPHESIANS 2:1-3; 2 TIMOTHY 2:26; 2 CORINTHIANS 4:3-4
VI. GOD’S EFFECTUAL, UNFAILING CALL OR SUMMONS TO SALVATION
BY SOVEREIGN GRACE
SUPPLEMENTAL NOTE ON LUKE 14:16-24 (PARABLE OF THE GREAT SUPPER)
VII. MAN’S EXERCISE OF FAITH/REPENTANCE (GENUINE SAVING FAITH)—
A GIFT OF GOD BY SOVEREIGN GRACE, WITH
SUPPLEMENTAL NOTE ON JOHN 1:11-13
SUPPLEMENTAL NOTE ON JOHN 6:37, 39-40, 44, 64-65
SUPPLEMENTAL NOTE ON EPHESIANS 2:8-9
SUPPLEMENTAL NOTE ON 2 PETER 1:1
(ALONG WITH REMARKS ON 1 PETER 1:5, 7)
VII. [CONTINUED:] MAN’S EXERCISE OF FAITH/REPENTANCE (GENUINE SAVING FAITH)—
A GIFT OF GOD BY SOVEREIGN GRACE, WITH
SUPPLEMENTAL NOTE ON MERE HUMAN FAITH, I.E., DEAD FAITH
(JOHN 2:23-25; ACTS 8:5, 9-24; LUKE 8:13; JOHN 8:30-31, 37-47;
JAMES 2:17, 20, 26)
SUPPLEMENTAL NOTE ON MATTHEW 11:20-24
VIII. PRETERITION (OR NON-ELECTION), INVOLVING:
THE PASSING OVER OF THE NON-ELECT, GOD RIGHTEOUSLY AND JUSTLY
LEAVING THE NON-ELECT TO THEIR OWN SELF-WILLED WICKEDNESS AND UNBELIEF
OVER AGAINST THE UNSCRIPTURAL NOTION OF “DOUBLE PREDESTINATION” OR
“DECREE OF REPROBATION” AND THE PASSAGES ALLEGED IN SUPPORT THEREOF, WITH
SUPPLEMENTAL NOTE ON 2 PETER 3:9
SUPPLEMENTAL NOTE ON PRETERITION AND REVELATION 13:8; 17:8; 20:15:
“NOT WRITTEN” IN THE BOOK OF LIFE
SUPPLEMENTAL NOTE ON: WHAT ABOUT THE UNEVANGELIZED?
Research Interests: Systematic Theology, Calvinism, Free Will, Free Will and Moral Responsibility, Predestination, and 15 moreSalvation, Reprobation, Free Will and Determinism, Foreknowledge, Free Grace Theology, Preterition, The doctrines of predestination and election, Sovereignty of God, Foreknowledge, Election and Predestination, Total Depravity, Double Predestination, Monergism, Freedom of the will, Impeccability of Christ, and Calvinism and Arminianism
To properly understand the apostle John's Epistles (in keeping, indeed, with many expressions of our Lord Jesus Himself as recorded in John's Gospel), it is essential that we grasp their particularly "abstract" nature. The First Epistle... more
To properly understand the apostle John's Epistles (in keeping, indeed, with many expressions of our Lord Jesus Himself as recorded in John's Gospel), it is essential that we grasp their particularly "abstract" nature. The First Epistle of John, especially, "is mainly abstract (i.e., deals with truth in its principles) and [as such] draws a sharp distinction between light and darkness and between the old nature and the new" (RAH), with no shades of gray in such expressions, and generally not stopping to address the mixed condition that believers often find in themselves, who possess both the divine life/new nature and the old lawless nature-with such abstract statements further serving to both encourage and admonish us, stirring us to enter into by faith and realize in daily practice the profound blessings of the new nature and position we have in Christ and to walk accordingly. "It is of great value to view things in this abstract way [that is, according their fundamental nature by which they are characterized before God, without introducing any qualifying clauses related to varying experiential condition], for thereby we are instructed in the true nature of things, and see things as God sees them. Moreover [in the case of the children of God] we are seeing things as they will be displayed in the day to come when God has finished His work with us [in our glorified state]." (FBH) "Needless to say, that when we look into daily conversation [daily walk], there is failure too often. But John is not occupied with the shortcoming as a general rule, but with the principle, and therefore he puts it in all its simplicity as he was entitled to do. .. 'In this are manifest the children of God and the children of the devil.' The apostle regarded the difference as plain enough. He looks as usual at broad, clear, and practical proofs." "John as a rule [with few exceptions] does not occupy himself with the details of fact [as to modifications in the believer's spiritual condition or lapses of unfaithfulness]. He looks at truth in its own proper abstract character apart from passing circumstances; and if you do not read John's writings thus, especially the epistle before us, I am afraid that there is little prospect that you will ever understand them." (WK) "The ascribing to a person what is true only of a nature [the nature by which he is viewed before God], runs through all John's epistle." (JND) Thus, with respect to the believer, while he still has the old nature, the flesh, in him (Rom. 7:18), he is no longer "in the flesh" as to his standing or what characterizes him before God (Rom. 7:5; 8:8-9; Eph. 2:11; Col. 2:11). He is viewed as such all through this First Epistle-according to the new nature which alone characterizes him before God (in contrast with the falsely professing unbeliever whose sole nature, the flesh, characterizes him before God).
For a sampling of such “abstract” expressions of our Lord in John’s Gospel as well, see: 5:28-29; 8:12, 31-32, 34, 36, 42, 47, 51; 10:4-5, 27; 12:25-26; 14:21, 23-24; 15:14; 17:6, 8; etc. Likewise with respect to His characterization of “him that overcomes” in Revelation 2-3 (the real believer, 1 John 5:4-5), also recorded by John. Such may be found, to a lesser extent, in our Lord’s words in each of the other Gospels too, e.g.: Matt. 5:3-11; 7:17-19; 10:32-33, 37-39; 16:24-25; Mark 8:34-38; Luke 6:43-45; 8:21; 9:23-26; 14:26-27. Nor is this type of expression absent elsewhere in the NT, key examples of which may be noted in this striking set of related passages: 1 Cor. 6:9-11; Gal. 5:19-21; Eph. 5:5-8; Col. 3:5-6; Rev. 21:8.
Appendix 1: Know” in First John: The Occurrences of and Shade of Difference between Ginosko and Oida
Appendix 2: Personal Assurance
Appendix 3: Divine Preservation of Faith in His Own Contrasted with Apostasy of False Professors
For a sampling of such “abstract” expressions of our Lord in John’s Gospel as well, see: 5:28-29; 8:12, 31-32, 34, 36, 42, 47, 51; 10:4-5, 27; 12:25-26; 14:21, 23-24; 15:14; 17:6, 8; etc. Likewise with respect to His characterization of “him that overcomes” in Revelation 2-3 (the real believer, 1 John 5:4-5), also recorded by John. Such may be found, to a lesser extent, in our Lord’s words in each of the other Gospels too, e.g.: Matt. 5:3-11; 7:17-19; 10:32-33, 37-39; 16:24-25; Mark 8:34-38; Luke 6:43-45; 8:21; 9:23-26; 14:26-27. Nor is this type of expression absent elsewhere in the NT, key examples of which may be noted in this striking set of related passages: 1 Cor. 6:9-11; Gal. 5:19-21; Eph. 5:5-8; Col. 3:5-6; Rev. 21:8.
Appendix 1: Know” in First John: The Occurrences of and Shade of Difference between Ginosko and Oida
Appendix 2: Personal Assurance
Appendix 3: Divine Preservation of Faith in His Own Contrasted with Apostasy of False Professors
Research Interests: Theology, Old Testament Theology, Biblical Studies, Biblical Theology, Faith, and 15 moreApostasy, New Testament Theology, 1 John, New Testament Studies, Sandemanianism, Free Grace Theology, Eternal Security, First John, John the Apostle, Perseverance of the Saints, Assurance of Salvation, Zane Hodges, Apostates, First Epistle of John, and Apostle John
Distinguishing Between The Coming of our Lord Jesus Christ and Our Gathering Together unto Him (Rapture) And The Manifestation of His Coming (Appearing with Him in Glory to Establish His Kingdom)