June 21, 2024 · 3:07 pm

The believer’s eternal security is guaranteed by their justification

The believer’s eternal security is guaranteed by their justification.               By Jack Kettler

A comprehensive exploration of the doctrine and its profound implications is not only beneficial but crucial to fully comprehend the assertion in this study’s title. It’s not uncommon to encounter those whose understanding of justification is lacking. For instance, some may interpret justification as “just as if I never did it.” While this interpretation holds truth, it only scratches the surface of the profound riches of Christ’s grace in justification.

To start, scratching the surface:

Justification is an act of God’s free grace. It’s not about infusing righteousness into us, but rather God pardoning our sins and accepting us as righteous because of Christ’s work. Moreover, it’s not for anything we’ve done or will do but for Christ’s sake alone. This is an improvement on the above simplistic view.

Explaining the doctrine of justification:  

The phrase “Simul Justus Et Peccator” is a Latin expression commonly associated with Reformed theology, particularly in the context of the Protestant Reformation. It translates to “simultaneously justified and sinner” in English. This concept captures a key aspect of a Reformed understanding of the Christian’s state before God and what it means to be justified.

The English word justification comes from the Latin word justificare. Luther saw in Scripture that being justified involved the believer being made righteous by Christ’s righteousness, not our own. Hence, it is called justitia alienum, a foreign or alien righteousness, a righteousness that belongs to someone else, namely, Christ. Christ’s righteousness is credited to us through the instrumentality of faith, which is a gracious gift as seen in Ephesians 2:8.

In Reformed theology, “Simul Justus Et Peccator” emphasizes a paradoxical tension in a believer’s life. It acknowledges that, through faith in Christ, a person is justified before God and declared righteous on account of Christ’s atonement for their sins. Justification is seen as an act of God’s grace, not based on human merit but on the imputed righteousness of Christ. Moreover, this justification is a one-time event. This will become clear as the study unfolds.

However, at the same time, believers continue to grapple with their sinfulness. The phrase underscores the ongoing reality of human sinfulness and the struggle against sin that Christians experience throughout their lives. Despite being justified in the sight of God, believers still contend with the effects of sin in their daily lives.

In summary, “Simul Justus Et Peccator” encapsulates the Reformed theological understanding that believers are both justified before God through faith in Christ and, at the same time, continue to struggle with sin as they await the full realization of their redemption. It reflects the tension between the already accomplished justification and the ongoing process of sanctification in the Christian life.

Scriptural proof for the phrase “Simul Justus Et Peccator:”

The phrase “Simul Justus Et Peccator” is not explicitly found in the Bible but is a theological concept derived from biblical teachings. The idea behind the phrase is rooted in various passages that highlight the tension between justification and the ongoing reality of sin in a believer’s life.

Common Bible verses that are often referenced in support of this concept:

1.      Romans 3:23-24: “For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus.”

Romans 3:23-24 emphasizes the universal reality of sin but also points to justification through God’s grace in Christ.

2.      Romans 7:14-25: “For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.”

In Romans 7:14-25, the Apostle Paul describes his ongoing struggle with sin while acknowledging his deliverance through Jesus Christ.

3.      Philippians 3:12-14: “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus..”

Paul in Philippians 3:12-14 acknowledges that he is not yet perfect but continues to press on toward Christ, indicating an ongoing process.

4.      1 John 1:8-10: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.”

This passage from 1 John 1:8-10 underscores the need for ongoing confession of sin and the assurance of forgiveness through Christ.

Justification is a Forensic Declaration:

The Protestant doctrine of Justification is forensic because it involves God declaring sinners righteous based on Christ’s righteousness rather than their own merit or works. This declaration is a legal, judicial act of God, not a process of making the sinner righteous over time, such as the infused righteousness scheme, which confuses justification and sanctification.

Scriptural support for a forensic declaration includes:

1.      Romans 3:21 – 24: “But now apart from the law, the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”

2.      Romans 4:2-8 – “If, in fact, Abraham was justified by works, he had something to boast about—but not before God. What does Scripture say? ‘Abraham believed God, and it was credited to him as righteousness.’ Now to the one who works, wages are not credited as a gift but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works: ‘Blessed are those whose transgressions are forgiven, whose sins are covered.’”

3.      Romans 5:1 – “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.”

4.      Galatians 2:15 – 16: “We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.”

5.      Ephesians 2:8-9 – “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast.”

These passages show that justification is a declaration of God based on faith in Christ, not on the sinner’s own works or merit. This declaration is a one-time event; to maintain otherwise opens the door to complete nonsense and contradictions.

An important further clarification:

Justification is a free act of God. What sins are considered when someone receives this declaration of justification? Are only past sins up until the present considered when the recipient is declared just, or are all of a person’s past, present, and future sins considered?

According to Reformed theology, when someone receives the declaration of justification, all of their sins are considered—past, present, and future. This is often referred to as the “full, free, and irrevocable” nature of justification.

Reformed theologians emphasized that justification is not a process such as sanctification but a one-time declaration by God based on Christ’s finished work on the cross. This means that when a person is justified, all of their sins—past, present, and future—are forgiven and covered by Christ’s righteousness. At this point, the diligent student can see that justification and the believer’s security are inseparable. Security follows from justification. 

This understanding is rooted in passages like Romans 8:1, which states, “There is therefore now no condemnation for those who are in Christ Jesus.” Reformed theologians interpret this to mean that once a person is in Christ, they are forever free from condemnation, regardless of their future sins.

To review, Reformed theology teaches that when a person receives the declaration of justification, all of their sins—past, present, and future—are forgiven and covered by Christ’s righteousness, which guarantees their eternal security.

The Reformed doctrine of eternal security, often referred to as the “perseverance of the saints,” holds that once a person is truly saved, they cannot lose their salvation. This doctrine is based on several key points:

1.      God’s Sovereignty: Reformed theology emphasizes God’s sovereignty in salvation. If God has chosen someone for salvation, He is believed to ensure their perseverance until the end.

2.      The Power of Christ’s Death: The doctrine of eternal security is closely tied to the belief that Christ’s death is fully atoned for the sins of those who believe in Him. Since Christ’s sacrifice is considered sufficient and complete, it would be inconsistent for a believer to lose their salvation.

3.      The Seal of the Holy Spirit: The Bible teaches that the Holy Spirit indwells believers and acts as a seal, guaranteeing their inheritance in Christ. This is seen as proof that a believer cannot lose their salvation, as the Spirit’s presence is a permanent mark of God’s ownership.

4.      The Nature of Faith: In Reformed theology, faith is not seen as something that can be lost or abandoned by the believer but rather as a gift from God that is preserved by Him.

5.      The Promises of Scripture: The doctrine of eternal security is supported by various Bible passages that promise the believer’s security. For example, John 10:28-29 states that no one can snatch believers out of the Father’s hand.

In summary, the Reformed doctrine of eternal security holds that once a person is truly saved, they are eternally secure in Christ, and their salvation cannot be lost. This is based on the belief in God’s sovereignty, the power of Christ’s death, the sealing of the Holy Spirit, the nature of faith, and the promises of Scripture.

Justification from the Westminster Confession of Faith Chapter 11:

“I. Those whom God effectually calls, He also freely justifies; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.

II. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.

III. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real and full satisfaction to His Father’s justice in their behalf. Yet, in as much as He was given by the Father for them; and His obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice, and rich grace of God might be glorified in the justification of sinners.

IV. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit does, in due time, actually apply Christ unto them.

V. God does continue to forgive the sins of those that are justified; and although they can never fall from the state of justification,  yet they may, by their sins, fall under God’s fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

VI. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.”

The Westminster Confession of Faith, a foundational document for many Protestant denominations, affirms the eternal security of believers in the following statement:

“They, whom God hath accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace: but shall certainly persevere therein to the end, and be eternally saved.” This quotation is found in the chapter “Of the Perseverance of the Saints,” specifically in section 1.

The Confession teaches that believers who have been chosen by God, called by Him, and sanctified by the Holy Spirit will not ultimately fall away from their faith but will continue in their spiritual journey and be saved eternally.

The Golden Chain of Salvation:

The “Golden Chain of Salvation” in Romans 8:29-30 refers to a sequence of five actions of God in the process of salvation:

1.      Foreknowledge (Romans 8:29)

2.      Predestination (Romans 8:29)

3.      Calling (Romans 8:30)

4.      Justification (Romans 8:30)

5.      Glorification (Romans 8:30)

These verses in the King James Version read as follows:

“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” (Romans 8:29)

“Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” (Romans 8:30)

In Review:

In theological terms, the doctrine of justification refers to the act by which God declares a sinner righteous through faith in Jesus Christ. It is a legal or forensic term, meaning that God declares the sinner to be not guilty and righteous, not because of any righteousness of their own, but because of the righteousness of Christ imputed to them.

The significance of justification being a past-tense event lies in its finality and completeness. When a person places their faith in Jesus Christ, they are immediately and fully justified. This means they are forgiven of all their sins – past, present, and future – and declared righteous in God’s sight. This justification is not a process that happens over time but a once-for-all event.

This doctrine is important because it emphasizes God’s grace in salvation. It is not something that we can earn or work towards, but a free gift that is given to us by God’s grace alone. It also provides assurance of salvation, as it is not based on our own performance or worthiness but on the finished work of Christ on the cross.

In summary, the fact that the believer’s justification is a past-tense event underscores the completeness and finality of God’s forgiveness and righteousness in the believer’s life and the assurance of salvation that comes from God’s grace alone.

Romans chapter 8, verses 29 and 30. As you know, these verses are what we’re calling “God’s golden chain of salvation,” and there are five links in this golden chain of salvation. It begins in eternity past in verse 29. It extends into time and then into eternity’s future in verse 30.

In closing, true justification guarantees the eternal security of believers, logically stated:

Premise 1: True justification is a forensic declaration by God that a person is righteous based on their faith in Christ.

Premise 2: God’s declarations are true and cannot be revoked or contradicted.

Premise 3: A person who is truly justified has been declared righteous by God and has been given eternal life.

Conclusion: Therefore, true justification guarantees the eternal security of believers, as God’s declaration of their righteousness cannot be revoked, and they have been given eternal life.

Justification and the believer’s eternal security are inseparably linked. If you have been justified, you will be glorified!    

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler is a respected author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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June 13, 2024 · 3:13 pm

An Exegesis of John 6:44

An Exegesis of John 6:44                                                                                      by Jack Kettler

“No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” (John 6:44)

Regarding verse 44, it can be said:

In the Gospel of John, chapter 6, verse 44, one encounters a profound and theologically rich passage that has been a subject of intense debate among scholars and theologians for centuries.

This verse, in its original Greek, reads:

“Παρὰ τῷ πατρὶ μου ἐστιν ἐξελθεῖν, καὶ ἥξει πρὸς με”

Which can be translated into English as:

“No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.”

This verse is part of Jesus’s larger discourse, commonly known as the “Bread of Life Discourse,” in which he discusses the nature of salvation, the role of faith, and the relationship between the Father and the Son.

From a Reformed theological perspective, John 6:44 is often interpreted in light of the doctrine of predestination, which posits that God chose certain individuals for salvation before the world was created. This view is grounded in the belief that human beings cannot come to God on their own accord due to their fallen nature.

In John 6:44, the Greek verb “ἑλκύω” (helkúō), translated as “draws” in most English translations, is significant. The term can carry the connotation of “pulling” or “dragging,” which some Reformed theologians interpret as implying a strong, irresistible action on the part of God. This interpretation aligns with the Reformed understanding of God’s sovereign grace in salvation, where God initiates and ensures the completion of the process.

The verse also emphasizes the role of the Father in the salvation process. It suggests that the Father “draws” people to Jesus, implying a divine initiative that precedes and enables human response. This aligns with the Reformed doctrine of “monergism,” which posits that salvation is entirely a work of God, with no cooperation or contribution from the human side.

Furthermore, John 6:44 is often connected with John 6:37, which states:

“All that the Father gives me will come to me, and whoever comes to me, I will never drive away.” (John 6:37)

This verse reinforces the idea that the Father’s “drawing” is a sovereign act that results in the individual coming to Jesus. Thus, the “coming” to Jesus is seen as a result of the Father’s drawing, not as a condition for it.

Several supporting passages in agreement with John 6:44:

1.      Ephesians 1:5 – “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.”

2.      Romans 8:29-30 – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son… Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified.”

3.      Ephesians 1:11 – “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.”

4.      Romans 11:2 – “God hath not cast away his people which he foreknew.”

5.      1 Peter 1:2 – “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.”

6.      Ephesians 1:4 – “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.”

7.      Romans 8:30 – “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified.”

8.      2 Timothy 1:9 – “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.”

9.      Ephesians 1:11 – “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.”

10.  Romans 9:11 – “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.”

In conclusion, from a Reformed theological perspective, John 6:44 is a crucial verse that underscores God’s sovereign grace in salvation. It highlights the divine initiative in drawing people to Jesus and the monergistic nature of the salvation process. While this interpretation has been the subject of much debate, it remains a foundational aspect of Reformed Soteriology.

A real-world example of the above exegesis from John 6:44: 

C.S. Lewis’s quote about being brought to the faith “kicking and screaming” is:

“In the Trinity Term of 1929, I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England.”

Lewis made this statement in his autobiography Surprised by Joy: The Shape of My Early Life. He described his conversion as reluctant, feeling he was:

“dragged into the kingdom kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape.”

Whether or not one’s conversion was like Lews’ or not John Bunyan’s allegorical Holy War is relevant and instructive:

John Bunyan’s The Holy War, published in 1682, is a complex and layered allegory that explores the spiritual journey of the human soul through the metaphor of a besieged city. The narrative unfolds in the town of Mansoul, which is initially under the rule of King Shaddai but is later captured by the forces of Diabolus. The story traces Mansoul’s struggle under Diabolus’s rule and its eventual liberation by the army of Emanuel, a figure representing Christ.

Bunyan’s allegory operates on multiple levels. On the surface, it is a dramatic tale of a city’s fall and redemption. However, beneath this narrative lies a deeper, more personal allegory reflecting Bunyan’s spiritual journey and understanding of the Christian faith. The characters and events in the story are symbolic representations of spiritual and psychological states. For example, the town of Mansoul represents the human soul, while Diabolus and Emanuel represent the forces of evil and good, respectively.

Bunyan’s use of allegory in The Holy War is sophisticated and multi-layered, allowing him to explore complex theological and psychological concepts in a narrative form. Through his characters and their experiences, Bunyan illustrates the battle between good and evil, the nature of sin and redemption, and the role of faith in the Christian life.

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler is a respected author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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June 7, 2024 · 8:16 pm

Hebrews 6:4 Exegeted

Hebrews 6:4 Exegeted                                                                                      by Jack Kettler

“For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost.” (Hebrews 6:4)

From a Reformed theological perspective, Hebrews 6:4 is a challenging and often debated passage. The verse can be understood in parts: ‘For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.’

Reformed theologians generally interpret this passage in the context of the broader argument of the book of Hebrews, which is to warn against apostasy and encourage perseverance in the faith. The author is addressing a group of Jewish Christians who were tempted to return to Judaism and abandon their faith in Christ.

The key phrase in verse 4 is “if they fall away.” Reformed theologians generally understand this phrase to refer to a hypothetical situation rather than an actual event. In other words, the author is not saying that genuine believers can lose their salvation, but rather that if such a thing were possible (which it is not), it would be impossible to be restored to repentance.

Reformed theologians also emphasize the severity of the sin of apostasy. The author compares it to crucifying Christ again and putting Him to an open shame. This is a strong warning against turning away from the faith and highlights the seriousness of the sin of apostasy.

Several Reformed theologians who can be referenced in defense of the above interpretation of Hebrews 6:4 include:

·         John Calvin – The Institutes of the Christian Religion

·         R.C. Sproul – The Holiness of God

·         Wayne Grudem – Systematic Theology

·         Michael Horton – The Christian Faith

·         Herman Bavinck – Reformed Dogmatics

·         Louis Berkhof – Systematic Theology

·         John Owen – The Death of Death in the Death of Christ

·         Francis Turretin – Institutes of Elenctic Theology

These theologians provide a Reformed perspective on the passage and can be appealed to in defense of the above interpretation.

To make a logical argument that this interpretation is required to avoid contradictions with other portions of scripture, the following should be considered:

1.      The context of the passage: The passage in Hebrews 6:4-6 is part of a more extensive section (Hebrews 5:11-6:20) that addresses the need for spiritual maturity and perseverance in the faith. The author warns against falling away from the faith and emphasizes the importance of moving forward in spiritual growth.

2.      The use of conditional language: The passage uses conditional language (“if they fall away”) to describe the impossibility of being restored to repentance. This suggests that the author is presenting a hypothetical scenario rather than stating a certainty.

3.      The broader biblical teaching on salvation: The Bible consistently teaches that salvation is a gift of God’s grace, received through faith in Jesus Christ (Ephesians 2:8-9). It also teaches that true believers are sealed with the Holy Spirit and are kept secure in Christ (Ephesians 1:13-14; John 10:28-29). If the passage in Hebrews 6:4-6 were interpreted to mean that true believers can lose their salvation, it would contradict these clear biblical teachings.

4.      The nature of God’s love and grace: The Bible teaches that God’s love and grace are unconditional and unchanging (Romans 8:38-39; Hebrews 13:8). If the passage in Hebrews 6:4-6 were interpreted to mean that God’s love and grace can be lost or forfeited, it would contradict these teachings.

5.      The need for a consistent hermeneutic: A consistent hermeneutic (method of interpretation) is essential for understanding the Bible correctly. If the passage in Hebrews 6:4-6 were interpreted to mean that true believers can lose their salvation, it would require an inconsistent hermeneutic that contradicts Scripture’s clear teachings on salvation, God’s love and grace, and the perseverance of the saints.

6.      Considering these points, we can make a logical numbered argument that interpreting Hebrews 6:4-6 as a hypothetical warning against apostasy, rather than a statement that true believers can lose their salvation, is required to avoid contradictions with other portions of Scripture.

Additional thoughts:

In Hebrews 6:4, the term “enlightened” describes a person exposed to the gospel’s truth to a certain degree. However, this enlightenment does not necessarily equate to a true conversion or salvation.

Think of it like this: just because someone has tasted a delicious meal doesn’t mean they’ve eaten the whole thing and are now nourished by it. Similarly, just because someone has been exposed to the light of the gospel doesn’t mean they’ve fully embraced it and been transformed by it.

True conversion involves more than intellectual understanding or emotional experience; it requires genuine repentance and faith in Jesus Christ as Lord and Savior. So, while enlightenment is a good start, it’s different from being truly saved.

In other words, enlightenment is like a spark that can ignite a fire, not the fire itself. True conversion is the fire that burns within, fueled by the grace of God and the power of the Holy Spirit.

In conclusion:

From a Reformed theological perspective, Hebrews 6:4 is a hypothetical warning against apostasy and a solid encouragement to persevere in the faith. The passage does not teach that genuine believers can lose their salvation but rather that the sin of apostasy is a serious and shameful act that should be avoided at all costs.

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler is a respected author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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June 5, 2024 · 4:04 pm

Does Acts 2:38 teach that baptism saves?

Does Acts 2:38 teach that baptism saves?                                                           by Jack Kettler

“Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit.” (Acts 2:38)

Acts 2:38 does not teach that baptism is necessary for salvation:

Acts 2:38 in the King James Version (KJV) reads: “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”

In this passage, Reformed theologians argue that the Greek grammar does not support the interpretation that baptism is necessary for salvation. The key phrase in question is “for the remission of sins” (Greek: εἰς ἄφεσιν τῶν ἁμαρτιῶν).

The Greek preposition “εἰς” (eis) is often translated as “for” or “unto,” but it can also carry the meaning of “because of,” “on the basis of,” or “on account of.” Reformed theologians argue that the latter interpretation is more consistent with the overall context of Scripture. They believe that the phrase “εἰς ἄφεσιν τῶν ἁμαρτιῶν” should be understood as “on the basis of the remission of sins,” indicating that baptism is a response to the forgiveness of sins rather than a prerequisite for it.

Additional reasons why the interpretation that this passage does not teach that baptism is required for salvation:

The passage is teaching with a view to receiving forgiveness of sins rather than making baptism itself the requirement for forgiveness. In other passages, Scripture clearly teaches that salvation is by grace through faith in Christ alone, not by works such as baptism (Ephesians 2:8-9, Romans 3:28, Galatians 2:16).

There are examples in Scripture of people being forgiven and receiving the Holy Spirit before being baptized, such as Cornelius (Acts 10:44-48).

The immediate context of Acts 2:38 is Peter’s call for repentance (v. 38), which is consistently taught as the prerequisite for salvation (e.g., Mark 1:15, Luke 24:47, Acts 3:19).

So, a more likely interpretation is that Peter was calling the people to repent (turn from sin to Christ in faith) and then be baptized as a public identification with Christ and His forgiveness, rather than saying baptism itself is what grants forgiveness. Baptism is an important step of obedience, but Scripture seems to present it as a subsequent act that symbolizes the inward reality of salvation by faith, not as the means of achieving it.

Furthermore, Reformed theologians point to other passages in Scripture that emphasize salvation by grace through faith alone (Ephesians 2:8-9; Romans 3:28). They argue that baptism is an outward sign of an inward reality, a public declaration of one’s faith in Christ and the forgiveness of sins, rather than a means of obtaining salvation.

1.      If baptism is required for salvation, as some interpretations of Acts 2:38 suggest, salvation depends on the individual’s specific action or work.

2.      The doctrine of salvation by grace through faith alone, as taught in Ephesians 2:8-9 and Romans 3:28, emphasizes that salvation is a gift of God’s grace and not earned by works.

3.      If salvation depends on baptism, it contradicts the doctrine of salvation by grace through faith alone, as it introduces a requirement for salvation based on an individual’s work.

4.      Therefore, if Acts 2:38 teaches that baptism is required for salvation, it teaches a works-based salvation, which is inconsistent with the broader biblical teaching on salvation by grace through faith alone.

One classical commentary that refutes the idea that Acts 2:38 teaches that baptism is required for salvation is John Calvin’s commentary on Acts 2:38. Calvin, a prominent figure in the Protestant Reformation, argues that the phrase “for the remission of sins” should be understood as “because of the remission of sins.”

Calvin writes:

“Be baptized every one of you. Although in the text and order of the words, baptism doth here go before remission of sins, yet doth it follow it in order, because it is nothing else but a sealing of those good things which we have by Christ that they may be established in our consciences; therefore, after that Peter had intreated of repentance, he calleth the Jews unto the hope of grace and salvation; and, therefore, Luke well afterwards, in Paul’s sermon, joineth faith and repentance together in the same sense, wherein he putteth forgiveness of sins in this place, and that for good considerations; for the hope of salvation consisteth in the free imputation of righteousness; and we are counted just, freely before God, when he forgiveth us our sins. And as I said before, that the doctrine of repentance hath a daily use in the Church so must we think of the forgiveness of sins, that the same is continually offered unto us; and surely it is no less necessary for us during the whole course of our life, than at our first entrance into the Church, so that it should profit us nothing to be once received into favor by God, unless this embassage should have a continual course; be-reconciled unto God, because

“he which knew no sin was made sin for us, that we might be the righteousness of God in him,” (2 Corinthians 5:20.)

Moreover, the Papists do so corrupt this other part of the gospel, that they quite exclude the remission of sins, which was to be obtained by Christ. They confess their sins are freely forgiven in baptism, but they will have them redeemed with satisfactions after baptism; and although they mix the grace of Christ together therewithal, yet because they inwrap the same in men’s merits, they do by this means overthrow the whole doctrine of the gospel; for, first, they take from men’s consciences the certainty of faith; that done, forasmuch as they part the forgiveness of sins between the death of Christ and our satisfactions, they do altogether deprive us of Christ’s benefit. For Christ doth not reconcile us unto God in part, but wholly, neither can we obtain remission of sins by him, unless it be whole and perfect. But the Papists are much deceived therein, who restrain baptism unto the nativity and former life, as if the signification and force thereof did not reach even unto death.

Let us know, therefore, that forgiveness of sins is grounded in Christ alone, and that we must not think upon any other satisfaction [127] save only that which he hath performed by the sacrifice of his death. And for this cause, as we have already said, doth Peter express his name, whereby he doth signify unto us, that none of all these things can be rightly taught, unless Christ be set in the midst, to the end the effect of this doctrine may be sought in him. That needeth no long exposition where he commandeth them to be baptized for the remission of sins; for although God hath once reconciled men unto himself in Christ” by not imputing unto them their sins,” (2 Corinthians 5:19,) and doth now imprint in our hearts the faith thereof by his Spirit; yet, notwithstanding, because baptism is the seal whereby he doth confirm unto us this benefit, and so, consequently, the earnest and pledge of our adoption, it is worthily said to be given us for the remission of sins. For because we receive Christ’s gifts by faith, and baptism is a help to confirm and increase our faith, remission of sins, which is an effect of faith, is annexed unto it as unto the inferior mean. Furthermore, we must not fetch the definition of baptism from this place, because Peter doth only touch a part thereof. Our old man is crucified by baptism, as Paul teacheth, that we may rise unto newness of life, (Romans 6:4, 6.) And, again, we put on Christ himself, (1 Corinthians 12.) and the Scripture teacheth every where, that it is also a sign and token of repentance, (Galatians 3:27.) But because Peter doth not intreat in thin place openly of the whole nature of baptism, but speaking of the forgiveness of sins, doth, by the way, declare that the confirmation thereof is in baptism, there doth no inconvenience follow, if ye do omit the other part. [128]

In the name of Christ. Although baptism be no vain figure, but a true and effectual testimony; notwithstanding, lest any man attribute that unto the element of water which is there offered, the name of Christ is plainly expressed, to the end we may know that it shall be a profitable sign for us then, if we seek the force and effect thereof in Christ, and know that we are, therefore, washed in baptism, because the blood of Christ is our washing; and we do also hereby gather, that Christ is, the mark and end whereunto baptism directeth us; wherefore, every one profiteth so much in baptism as he learneth to look unto Christ. But here ariseth a question, Whether it were lawful for Peter to change the form prescribed by Christ? The Papists do think, at least feign so, and thence do they take a color of liberty to change or abrogate the institutions of Christ. They confess that nothing ought to be changed, as touching the substance, but they will have the Church to have liberty to change whatsoever it will in the form. But this argument may easily be answered. For we must first know that Christ did not indite and rehearse unto his apostles magical words for enchanting, as the Papists do dream, but he did, in few words, comprehend the sum of the mystery. Again, I deny that Peter doth speak in this place of the form of baptism; but he doth simply declare that the whole strength [129] of baptism is contained in Christ; although Christ cannot be laid hold on by faith without the Father by whom he was given us, and the Spirit by the which he reneweth and sanctifieth us. The answer consisteth wholly in this, that he intreateth not in this place of the certain form of baptizing, but the faithful are called back unto Christ, in whom alone we have whatsoever baptism doth prefigure unto us; for we are both made clean by his blood, and also we enter into a new life by the benefit of his death and resurrection.

Ye shall receive the gift of the Spirit. Because they were touched with wondering when they saw the apostles suddenly begin to speak with strange tongues, Peter saith that they shall be partakers of the same gift if they will pass over unto Christ. Remission of sins and newness of life were the principal things, and this was, as it were, an addition, that Christ should show forth unto them his power by some visible gift. Neither ought this place to be understood of the grace of sanctification, which is given generally to all the godly. Therefore he promiseth them the gift of the Spirit, whereof they saw a pattern in the diversity of tongues. Therefore this doth not properly appertain unto us. For because Christ meant to set forth the beginning of his kingdom with those miracles, they lasted but for a time; yet because the visible graces which the Lord did distribute to his did shoe, as it were in a glass, that Christ was the giver of the Spirit, therefore, that which Peter saith doth in some respect appertain unto all the whole Church: ye shall receive the gift of the Spirit. For although we do not receive it, that we may speak with tongues, that we may be prophets, that we may cure the sick, that we may work miracles; yet is it given us for a better use, that we may believe with the heart unto righteousness, that our tongues may be framed unto true confession, (Romans 10:10,) that we may pass from death to life, (John 5:24) that we, which are poor and empty, may be made rich, that we may withstand Satan and the world stoutly. Therefore, the grace of the Spirit shall always be annexed unto baptism, unless the let be in ourselves.” (1)

Calvin explains that baptism is an outward sign of an inward reality, a public declaration of one’s faith in Christ and the forgiveness of sins, rather than a means of obtaining salvation. This interpretation is consistent with the broader Reformed understanding of salvation by grace through faith alone.

In summary, Reformed theology interprets Acts 2:38 in light of the broader biblical teaching on salvation, arguing that the Greek grammar supports the understanding that baptism is a response to the remission of sins rather than a prerequisite for it.

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Notes:

1.      John Calvin, Calvin’s Commentaries, Acts, Volume 18, (Grand Rapids, Michigan, Baker Book House Reprinted 1979), pp. 116-121.

Mr. Kettler is a respected author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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June 1, 2024 · 4:09 pm

John 1:1, an Exegesis

John 1:1, an Exegesis                                                                                      by Jack Kettler

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

John 1:1 is a cornerstone of Christian theology, as it introduces the concept of the “Word” (Greek: Logos) as a divine entity that coexisted with God from the very beginning. Breaking it down grammatically and biblically, one finds:

1.      “In the beginning” – This phrase echoes the opening of Genesis, suggesting a cosmic, timeless context. It implies that the Word existed before the creation of the world.

2.      “Was” – The verb “was” (Greek: ἦν, eimi) is in the imperfect tense, indicating continuous existence. It emphasizes the eternal nature of the Word.

3.      “The Word”- The Greek term “Logos” (λόγος) is rich in meaning. It can refer to the spoken word, reason, or an underlying principle or logic. John’s Gospel refers to the preexistent Christ, who embodies God’s wisdom and creative power.

4.      “With God” – The preposition “with” (Greek: πρός, pros) suggests a close, intimate relationship between the Word and God. It implies a distinction of persons within the Godhead, yet a unity of essence.

5.      “And the Word was God”- This phrase affirms the Word’s deity. The absence of the definite article before “God” (Greek: θεός, theos) is grammatically significant. It suggests that the Word shares the same divine nature as God without implying that the Word is a separate god.

Biblically, this verse establishes Jesus as the pre-existent, divine Word who became flesh and dwelt among us (John 1:14). It sets the stage for the rest of the Gospel, which proclaims Jesus as the incarnate Son of God, the source of life and light, and the Savior of the world.

The Arian Heresy:

The Arian heresy refers to a theological controversy that arose in the early Christian Church, named after its most prominent proponent, Arius, a presbyter from Alexandria in the early 4th century. At the heart of the controversy was the nature of the relationship between God the Father and Jesus Christ.

Arius taught that Jesus Christ, the Son, was not co-eternal with God the Father. He argued that the Son was created by the Father, and therefore, there was a time when the Son did not exist. In Arius’ view, the Son was a created being, divine in nature but not equal to the Father.

This view starkly contrasted with the traditional Christian belief, which held that the Son was co-eternal with the Father and fully divine, a belief encapsulated in the doctrine of the Trinity. The Arian heresy was condemned as a heresy at the First Council of Nicaea in 325 AD, where the Council Fathers affirmed the full divinity of the Son and formulated the Nicene Creed, which states that the Son is “of one substance with the Father.”

The Arian controversy had significant implications for the development of Christian theology. It forced the Church to clarify and define its understanding of the Trinity and the nature of Christ, leading to the formulation of doctrines that are still central to Christian theology today.

A modern-day example of Arianism:

The Watchtower Bible and Tract Society, commonly known as the Jehovah’s Witnesses, interprets John 1:1 as “In the beginning was the Word, and the Word was with God, and the Word was a god.” This interpretation is based on a particular reading of the Greek text and has been a point of significant theological debate.

Biblical scholars have criticized this interpretation for several reasons:

1.      Greek Grammar: The Watchtower’s translation hinges on the absence of the definite article “the” (Greek: ὁ, ho) before “God” (Greek: θεός, theos) in the phrase “the Word was God.” However, Greek grammar does not require the definite article to denote a definite noun. The absence of the article here is more likely a stylistic choice to emphasize the nature of the Word rather than to diminish its divinity.

2.      Contextual Analysis: The Watchtower’s interpretation ignores the broader context of John’s Gospel, which consistently presents Jesus as divine. For example, John 20:28, where Thomas calls Jesus “My Lord and my God,” and John 10:30, where Jesus states, “I and the Father are one.”

3.      Historical Context: The early Christian Church universally accepted Christ’s deity. The Jehovah’s Witnesses’ interpretation is a relatively recent development, first appearing in their New World Translation of the Bible in 1950.

4.      Biblical Theology: The doctrine of the Trinity, which holds that the Father, the Son (Jesus), and the Holy Spirit are three distinct persons in one divine essence, is a central tenet of orthodox Christianity. The Watchtower’s interpretation contradicts this doctrine by suggesting that Jesus is a lesser deity, or “a god,” rather than being fully divine.

In conclusion, the Watchtower’s interpretation of John 1:1 is not accepted among biblical scholars and theologians. It is seen as a misinterpretation that stems from a particular theological perspective rather than a careful reading of the Greek text and its broader biblical context.

Additionally, the Granville Sharp Rule, named after the English theologian and scholar Granville Sharp, is a grammatical principle applied to the translation of New Testament Greek. It is used to determine the relationship between two nouns in a sentence when they are connected by the conjunction “and” (Greek: καί, “kai”). The rule states that when two singular common nouns are used to describe a person, and those two nouns are joined by the conjunction “and,” and the definite article (Greek: ὁ, “ho”) precedes the first noun, but not the second, then both nouns refer to the same person.

This rule is significant in New Testament studies, particularly in discussions regarding the deity of Christ. It has been applied to several verses, notably Titus 2:13 and 2 Peter 1:1, to argue that Jesus is explicitly referred to as “God” in these texts. For example, in Titus 2:13, the phrase “the great God and our Savior Jesus Christ” is translated from Greek as “τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.” According to the Granville Sharp Rule, since “God” and “Savior” are both preceded by the definite article “the” (in the genitive case), they refer to the same person, Jesus Christ, who is thus identified as “God” and “Savior.”

What a number of Greek scholars think about The New World Translation of John 1:1:

Dr. J. R. Mantey (who is quoted on pages 1158-1159) of the Jehovah’s Witnesses own Kingdom Interlinear Translation):

“A shocking mistranslation.” “Obsolete and incorrect.” “It is neither scholarly nor reasonable to translate John 1:1 ‘The Word was a god.’”

“But of all the scholars in the world, so far as we know, none have translated this verse as Jehovah’s Witnesses have done.”

“I have never read any New Testament so badly translated as the Kingdom Interlinear of the Greek Scriptures…. It is a distortion–not a translation.”

“The translators of the New World Translation are ‘diabolical deceivers.’”

Dr. Bruce M. Metzger of Princeton (Professor of New Testament Language and Literature):

“A frightful mistranslation.” “Erroneous” and “pernicious” “reprehensible” “If the Jehovah’s Witnesses take this translation seriously, they are polytheists.”

Dr. Samuel J. Mikolaski of Zurich, Switzerland:

“This anarthrous (used without the article) construction does not mean what the indefinite article ‘a’ means in English. It is monstrous to translate the phrase ‘the Word was a god.’”

Dr. Paul L. Kaufman of Portland, Oregon:

“The Jehovah’s Witnesses people evidence an abysmal ignorance of the basic tenets of Greek grammar in their mistranslation of John 1:1.”

Dr. Charles L. Feinberg of La Mirada, California:

“I can assure you that the rendering which the Jehovah’s Witnesses give John 1:1 is not held by any reputable Greek scholar.”

Dr. James L. Boyer of Winona Lake, Indiana:

“I have never heard of, or read of any Greek Scholar who would have agreed to the interpretation of this verse insisted upon by the Jehovah’s Witnesses…I have never encountered one of them who had any knowledge of the Greek language.”

Dr. William Barclay of the University of Glasgow, Scotland:

“The deliberate distortion of truth by this sect is seen in their New Testament translations. John 1:1 is translated: ‘…the Word was a god,’ a translation which is grammatically impossible…It is abundantly clear that a sect which can translate the New Testament like that is intellectually dishonest.”

Dr. F. F. Bruce of the University of Manchester, England:

“Much is made by Arian amateur grammarians of the omission of the definite article with ‘God’ in the phrase ‘And the Word was God.’ Such an omission is common with nouns in a predicative construction…’a god’ would be totally indefensible.”

Dr. Ernest C. Colwell of the University of Chicago:

“A definite predicate nominative has the article when it follows the verb; it does not have the article when it precedes the verb…this statement cannot be regarded as strange in the prologue of the gospel which reaches its climax in the confession of Thomas. ‘My Lord and my God.’ – John 20:28”

Dr. Phillip B. Harner of Heidelberg College:

“The verb preceding an anarthrous predicate would probably mean that the LOGOS was ‘a god’ or a divine being of some kind, belonging to the general category of THEOS but as a distinct being from HO THEOS. In the form that John actually uses, the word “THEOS” is placed at the beginning for emphasis.”

Dr. J. Johnson of California State University, Long Beach:

“No justification whatsoever for translating THEOS EN HO LOGOS as ‘the Word was a god.’ There is no syntactical parallel to Acts 28:6 where there is a statement in indirect discourse; John 1:1 is direct….I am neither a Christian nor a trinitarian.”

Dr. Eugene A. Nida, head of the Translations Department, American Bible Society:

“With regard to John 1:1, there is of course a complication simply because the New World Translation was apparently done by persons who did not take seriously the syntax of the Greek.” [Responsible for the Good News Bible – The committee worked under him.]

Dr. B. F. Wescott (whose Greek text – not the English part – is used in the Kingdom Interlinear Translation):

“The predicate (God) stands emphatically first, as in IV.24. It is necessarily without the article…No idea of inferiority of nature is suggested by the form of expression, which simply affirms the true deity of the Word…in the third clause ‘the Word’ is declared to be ‘God’ and so included in the unity of the Godhead.”

The above study was Groked and perfected with Grammarly AI.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler, a respected author and has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active members of the Westminster, CO, RPCNA Church. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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May 25, 2024 · 3:34 pm

What is Divine Accommodation?

What is Divine Accommodation?                                                                     By Jack Kettler

The concept of divine accommodation in Christian theology refers to the idea that God, in His divine revelation, communicates with humans in ways that are understandable and accessible to their limited capacities. This principle suggests that God, being infinitely transcendent, adjusts His communication to match the cognitive and cultural context of the recipients of His revelation.

Divine accommodation is grounded in the Christian belief that humans are created in God’s image, which includes the capacity for reason and understanding. However, this does not mean that humans can fully comprehend the divine nature. Therefore, God accommodates His communication to our level, using language, concepts, and cultural expressions that are familiar to us.

This principle is evident in the Bible, where God often uses anthropomorphic language to describe Himself and His actions. For instance, the Bible speaks of God’s “hand,” “eyes,” and “ears,” and it describes God as “walking” in the garden with Adam and Eve. These expressions are not to be taken literally but rather as instances of divine accommodation, where God is described in human terms to facilitate understanding.

The idea of divine accommodation is also central to the Christian understanding of Jesus Christ, who is considered the ultimate revelation of God. In the incarnation, God the Son took on human form and lived among us, experiencing human life in all its fullness. This act of divine accommodation is seen as God’s most profound and intimate form of communication with humanity.

Examples of divine accommodation in the Bible, which show God’s interaction with humans in a manner that accommodates their understanding:

1.      Genesis 18:1-8 describes Abraham’s encounter with the three men (often considered to be the Lord and two angels) in the plains of Mamre. God appears in human form, eats, and converses with Abraham, showing an accommodation of human form and needs.

2.      Exodus 33:11 – God speaks to Moses “face to face, as a man speaketh unto his friend.” Exodus 33:11 shows an accommodation of human communication methods, allowing Moses to understand and relate to God more easily.

3.      Numbers 12:6-8 – God speaks to the prophets in visions and dreams, a form of communication that accommodates the human capacity for understanding.

4.      1 Samuel 3:1-10 – God speaks to the young Samuel in a dream, using a method that accommodates Samuel’s age and understanding.

5.      Job 38-41 – God speaks to Job out of a whirlwind, a form of divine communication that accommodates human senses and understanding.

6.      Matthew 1:22-23 – The prophecy of Isaiah 7:14 is fulfilled in the birth of Jesus, showing God’s accommodation of human history and prophecy.

7.      John 1:14 – “The Word was made flesh, and dwelt among us.” The Incarnation of Christ is the ultimate example of divine accommodation, as God takes on human form in the person of Jesus Christ to interact with humanity on a personal level.

8.      1 Corinthians 1:21 – “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” 1 Corinthians 1:21 shows God’s accommodation in the method of salvation, choosing to communicate the gospel through human speech and preaching.

These above examples illustrate the principle of divine accommodation, where God communicates and interacts with humans in ways that are accessible and understandable to them despite their vast differences in nature.

In conclusion:

The Christian idea of God’s accommodation is a theological principle that acknowledges God’s infinite transcendence and His accommodation of human limitations in His revelation. It underscores the belief that God desires to communicate with His creation in ways that are accessible and understandable to them.

God appropriates humanly intelligible means to communicate real knowledge of himself. God speaks to us in a form that is suited to our human capacity.

From Institutes of the Christian Religion by John Calvin, 1.17.13:

“Because our weakness cannot reach his height, any description which we receive of him must be lowered to our capacity in order to be intelligible. And the mode of lowering is to represent him not as he really is, but as we conceive of him.”

The above study was Groked and perfected using Grammarly AI

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Respected author Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active members of the Westminster, CO, RPCNA Church. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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May 18, 2024 · 4:54 pm

Christ’s Atonement, what is it?

Christ’s Atonement, what is it?                                                                            By Jack Kettler

The Scriptures:

“For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.” (Romans 5:10-11)

“And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.” (2 Corinthians 5:18-19)

Reformed theology’s doctrine of the atonement emphasizes certain aspects of Christ’s work on the cross and its implications for salvation, in which humanity is viewed as fallen and sinful, deserving of God’s judgment, and unable to save itself.

Christ’s atonement centers on the idea of penal substitutionary atonement, and teaches that:

1.      God’s Justice: God’s justice demands that sin be punished. In the Reformed view, Christ’s sacrificial death satisfies this demand for justice, allowing God to forgive sinners without compromising His righteousness.

2.      Penal Atonement: Jesus Christ, through His death on the cross, bore the penalty of sin on behalf of believers. This penalty includes both the punishment due to sin (the divine wrath and justice) and the moral guilt associated with sin.

3.      Substitutionary Atonement: Christ acted as a substitute for sinners, taking their place and bearing the consequences of sin so that believers might be reconciled to God.

4.      Propitiatory Sacrifice: To propitiate means to “appease” or to “placate.” Jesus gave his life as a propitiatory sacrifice, thus, appeasing or satisfying God’s wrath.

5.      Redemption and Justification: Through Christ’s atoning work, believers are redeemed from sin and its consequences. They are justified before God, declared righteous on the basis of Christ’s righteousness imputed to them.

Other inadequate or false views of the atonement:

1.      The Moral Influence Theory of Christ’s atonement posits that the primary purpose and result of Christ’s death was to influence mankind toward moral improvement. This view emphasizes the love of God as demonstrated by Christ’s life and sacrifice, rather than focusing on the satisfaction of divine justice or the payment of a debt owed to God or the Devil. Proponents of this theory believe that Christ’s death serves as an ultimate example of love, inspiring and teaching people to live a life of faith and obedience.                         

2.      The Christus Victor theory of Christ’s atonement, is a perspective on the Christian understanding of salvation. It emphasizes Christ’s victory over the powers of darkness, sin, and death, as opposed to a focus on the legal or transactional aspects of atonement that other theories might stress. His death is not seen as a payment to God or the Devil, but as a strategic move to defeat the forces of darkness and to demonstrate God’s love and power. Christ’s resurrection is then the ultimate victory, demonstrating that death and sin have been conquered once and for all.

3.      The Governmental Theory of Christ’s atonement, also known as the rectoral theory or the moral government theory, is a doctrine in Christian theology that proposes Christ’s suffering and death served as a demonstration of God’s justice and mercy, rather than a direct substitution for the punishment of individual sinners. It emphasizes the role of Christ’s sacrifice in upholding God’s moral order and governance of the world. According to this theory, Christ’s death was not a literal payment for the penalty of sin, but rather a symbolic act that showed the seriousness of sin and God’s commitment to justice. It was a way for God to demonstrate his moral standards and maintain his moral government of the universe without having to punish every sinner directly.

4.      The Recapitulation Theory of Christ’s atonement, emphasizes the idea that Christ’s life and work reversed the disobedience and sin initiated by Adam, thus restoring humanity to obedience. This theory suggests that Christ recapitulated, or relived, the stages of human life, from infancy to adulthood, and in doing so, corrected the course of humanity from disobedience to obedience. In essence, the Recapitulation Theory views Christ’s life and death as a comprehensive restoration of humanity, undoing the effects of Adam’s original sin. It is rooted in the understanding of Christ as the “new Adam,” who, through his obedience, counteracts the disobedience of the first Adam.

While having elements of truth, these other speculative theories highlight the unique importance and theological standpoints of Reformed theology’s doctrine of atonement, particularly its focus on penal substitutionary atonement as the central mechanism for dealing with sin and reconciling humanity to God.

To receive the benefits of Christ’s atonement, one must follow the teachings laid out in the New Testament:

1.      Repent and Come unto Christ: This involves recognizing one’s sins and committing to turn away from them. It requires faith in Jesus Christ and a desire to follow his teachings and example.

2.      Accept Christ as Your Savior: By accepting Jesus Christ as your personal Savior and Redeemer, you acknowledge that it is through his grace and mercy, made possible by the atonement, that you can be forgiven of your sins and reconciled to God.

The atonement is a gift from God.

In Conclusion, the Westminster Confession of Faith explains atonement this way:

“iii. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father’s justice in their behalf.  Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice and rich grace might be glorified in the justification of sinners.”

“V. The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He through the eternal Spirit, once offered up unto God, has fully satisfied the justice of His Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for those whom the Father has given unto Him.” (WCF 11.3, 5)

The Confession teaches that Christ alone is a sufficient Savior, and to suggest that something more is required beyond Him would be blasphemous. It highlights the principle that the life of a creature is in the blood, and it is through the shedding of Christ’s blood that atonement is made for one’s life. This theological framework emphasizes the centrality of Christ’s sacrifice in achieving salvation and reconciliation with God

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Notes:

Mr. Kettler, a respected author and has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active members of the Westminster, CO, RPCNA Church. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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May 11, 2024 · 3:17 pm

Exploring the theological implications of God’s choices in Romans 9:13-18  

Exploring the theological implications of God’s choices in Romans 9:13-18                                                                       by Jack Kettler

“As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.” (Romans 9:13-18)

From the viewpoint of Reformed theology, Romans 9:13-18 illuminates God’s sovereignty in electing certain individuals for salvation while passing over others. Paul’s reference to Malachi 1:2-3 in verse 13, where God loved Jacob but hated Esau, underscores that God’s choice is not based on human merit or effort.

In verses 14-15, Paul addresses the question of fairness by asserting God’s right to show mercy and compassion to whomever He chooses. This aligns with the belief in unconditional election, where God’s choice for salvation is solely based on His will, not human merit.

Verse 16 brings forth a comforting truth, one that is central to the “Doctrines of Grace” theology in which salvation is not dependent on human will or effort. This reinforces the belief in “total depravity”, which asserts that humans, due to their inherently sinful nature, are incapable of seeking God or contributing to their salvation.

In verse 17, Paul cites the example of Pharaoh, who was raised by God to demonstrate His power and mercy. This illustrates another key concept of Reformed theology, “reprobation,” where God passes over certain individuals, allowing them to remain in their sinful state to serve His purposes.

Finally, verse 18 reiterates the reassuring truth of God’s sovereignty in hardening hearts and showing mercy, emphasizing the Reformed theology’s belief in irresistible grace, which holds that God’s elect will inevitably respond to His call and be saved.

In summary of the above:

From a Reformed theological perspective, the concept of free will is considered inadequate to refute Romans 9:13-18 or to make the text more palatable to an unbeliever because it assumes that human choice plays a role in determining salvation. Reformed theology, on the other hand, emphasizes God’s sovereignty and the belief in total depravity, stating that humans are incapable of seeking God or contributing to their salvation due to their inherently sinful nature.

In the context of Romans 9:13-18, the Reformed theological interpretation highlights that salvation is not dependent on human will or effort but solely on God’s sovereign choice (verse 16). This understanding is further reinforced by Paul’s assertion that God has the right to show mercy and compassion to whomever He chooses (verse 15), indicating that salvation is not a result of human merit or decision-making.

Additionally, the concept of free will is considered inadequate because it does not account for the Reformed doctrine of irresistible grace, which maintains that God’s elect will inevitably respond to His call and be saved. This belief is supported by Romans 9:18, which emphasizes that God has the power to harden hearts and show mercy according to His sovereign will.

Consider the following comments on Romans 9:18 from Gill’s Exposition of the Entire Bible:

“Therefore hath he mercy on whom he will,… These are the express words of the former testimony: it follows, and whom he will he hardeneth; which is the just and natural consequence of what is contained in the latter; for if God could, or he did, without any injustice, raise up Pharaoh, and harden his heart against him and his people, that he might rise up against him and destroy him by his power for his own glory, then he may harden any other person, and even whom he will: now this hardening of men’s hearts may be understood in perfect agreement with the justice and holiness of God: men first harden their own hearts by sinning, as Pharaoh did; what God does, is by leaving them to the hardness of their hearts, denying them that grace which only can soften them, and which he is not obliged to give, and therefore does them no injustice in withholding it from them; by sending them both mercies and judgments, which through the corruption of their hearts, are the means of the greater hardening of them; so judgments in the case of Pharaoh, and mercies in the case of others; see Isaiah 6:10; by delivering them up into the hands of Satan, and to their own lusts, which they themselves approve of; and by giving them up to a judicial blindness and hardness of heart, as a just punishment for their impieties.” (1)

Gill’s comments discuss the concept of divine hardening of hearts, particularly referencing the story of Pharaoh in the Bible. It suggests that God may harden the hearts of individuals, as seen with Pharaoh, for his own purposes without injustice. It argues that individuals first harden their own hearts through sin, and God’s action in hardening is by allowing them to remain in this state, withholding grace that could soften them. This hardening can occur through various means such as the denial of grace, sending mercies and judgments that further harden hearts, delivering individuals to their own lusts, and allowing them to experience judicial blindness and hardness of heart as a punishment for their sins.

In summary, according to Reformed theology, the concept of free will is not an adequate rebuttal to Romans 9:13-18 because it contradicts the core biblical beliefs in God’s sovereignty, total depravity, and irresistible grace.

Stated logically:

1.      Premise 1: Free will requires that individuals have the ability to make genuinely uncaused choices.

2.      Premise 2: Uncaused choices cannot be rational or morally responsible, as they are arbitrary and not grounded in reason or character.

3.      Premise 3: A moral agent must be able to make rational and morally responsible choices.

4.      Conclusion: Therefore, free will arguments fail, as they require uncaused choices, which are neither rational nor morally responsible, contradicting the necessary conditions for moral agency.

The following hypothetical story by Christian philosopher and theologian Gordon H. Clark makes the point that the free will argument is no solution to lighten or soften the Romans 9:13-18 text:  

“On the road below, to the observer’s left, a car is being driven west. To the observer’s right a car is coming south. He can see and know that there will be a collision at the intersection immediately beneath him. But his foreknowledge, so the argument runs, does not cause [that is made necessary] the accident. Similarly, God is supposed to know the future without causing it.”

“The similarity, however, is deceptive on several points. A human observer cannot really know that a collision will occur. Though it is unlikely, it is possible for both cars to have blowouts before reaching the intersection and swerving apart. It is also possible that the observer has misjudged speeds, in which case one car could slow down, and the other accelerates so that they would not collide. The human observer, therefore, does not infallible foreknowledge.”

“No such mistakes can be assumed for God. The human observer may make a probable guess that the accident will occur, and this guess does not make the accident unavoidable; but if God knows, there is no possibility of avoiding the accident. A hundred years before the drivers were born, there was no possibility that either of them could have chosen to stay home that day, to have driven a different route, to have driven a different time, to have driven a different speed. They could not have chosen otherwise than as they did. This means either that they had no free will [understood as a liberty of indifference] or that God did not know.”

“Suppose it be granted, just for the moment, that divine foreknowledge, like human guesses, does not cause the foreknown event. Even so, if there is foreknowledge, in contrast with fallible guesses, free will is impossible. If man has free will, and things can be different, God cannot be omniscient. Some Arminians have admitted this and have denied omniscience [the open theists], but this puts them obviously at odds with Biblical Christianity. There is also another difficulty. If the Arminian . . . wishes to retain divine omniscience and at the same time assert that foreknowledge has no causal efficacy, he is put to explain how the collision was made certain a hundred years, an eternity, before the drivers were born. If God did not arrange the universe this way, who did?”

“If God did not arrange it this way, then there must be an independent factor in the universe. And if there is such, one consequence and perhaps two follow. First, the doctrine of creation must be abandoned. . . . Independent forces cannot be created forces, and created forces cannot be independent. Then, second, if the universe is not God’s creation, his knowledge of it past and future cannot depend on what he intends to do, but on his observation of how it works. In such a case, how could we be sure that God’s observations are accurate? How could we be sure that these independent forces will not later show us an unsuspected twist that will falsify God’s predictions? And finally, on this view God’s knowledge would be empirical, rather than an integral part of his essence, and thus he would be a dependent knower. These objections are insurmountable. We can consistently believe in creation, omnipotence, omniscience, and the divine decree. But we cannot retain sanity and combine any of these with free will.” (2)

As seen from the above quote, Gordon H. Clark argued against the concept of free will from a Reformed theological perspective. His main arguments can be summarized as follows:

1.      Incompatibility with God’s sovereignty: Clark asserted that free will is incompatible with the idea of an omnipotent and sovereign God. He believed that if humans have free will, their choices could potentially contradict or override God’s sovereign plan, resulting in a limitation of God’s power and authority.

2.      Contradiction with divine foreknowledge: Clark argued that the concept of free will contradicts the idea of God’s foreknowledge, as it implies that God’s knowledge of future events is dependent on human choices. According to Clark, this undermines God’s omnipotence, as it suggests that God’s knowledge is contingent on human decisions rather than being absolute and certain.

3.      Impossibility of uncaused choices: Clark maintained that free will requires uncaused choices, which are logically impossible. He argued that every choice must have a cause, whether it is a conscious decision or an unconscious desire. Since uncaused choices cannot exist, free will, as traditionally understood, is an incoherent concept.

4.      Inconsistency with moral responsibility: Clark believed that free will is inconsistent with moral responsibility, as it assumes that individuals can be held accountable for their choices even if they are arbitrary and uncaused. He argued that genuine moral responsibility requires choices to be based on reasons and character, which is not possible if free will is understood as an uncaused choice.

In Conclusion:

Gordon H. Clark’s arguments against free will primarily revolve around the incompatibility of free will with God’s sovereignty, divine foreknowledge, the impossibility of uncaused choices, and the inconsistency of moral responsibility. Therefore, those who interpret Romans 9:13-18 in such a way as to not offend people are mishandling the Scriptures.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Notes:

1.      John Gill, Exposition of the Old and New Testaments, Romans, (Grace Works, Multi-Media Labs), p. 255.

2.      Gordon Clark, From God and Evil (Unicoi, TN: Trinity Foundation, 2004), 25 26. Cited in Reymond, What Is God? pp. 132, 133.

Mr. Kettler, a respected author and has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active members of the Westminster, CO, RPCNA Church. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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May 7, 2024 · 3:11 pm

Does 1 Timothy 4:10 teach universal salvation? 

Does 1 Timothy 4:10 teach universal salvation?                                       by Jack Kettler

“For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe.” (1Timothy 4:!0)

A surface meaning of the above text seems to teach that “ God, who is the Saviour of all men, especially of those that believe.” If so, this would mean Paul is teaching salvific universalism.

How can this be, since in other passages from Holy Scripture one reads:

“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matthew 7:14-15)

For example, consider the Jamieson-Fausset-Brown Bible Commentary:

“Mt 7:13-29. Conclusion and Effect of the Sermon on the Mount.”

“We have here the application of the whole preceding discourse.”

“Conclusion of the Sermon on the Mount (Mt 7:13-27). “The righteousness of the kingdom,” so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence — end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it—at whatever cost. This gives occasion to the two opening verses of this application.”

“13. Enter ye in at the strait gate—as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Lu 13:24), “Strive to enter in at the strait gate.”

“for wide is the gate—easily entered.

and broad is the way—easily trodden.

that leadeth to destruction, and—thus lured ‘many there be which go in thereat.’” (1)

According to the above commentary entry on Matthew, universal salvation is refuted. So, how should 1 Timothy 4:10 be understood?

Ellicott’s Commentary for English Readers sheds important light upon the text:

“(10) For therefore we both labour and suffer reproach.—And for this end—to obtain this glorious promise, this highest blessedness here, that endless life with God hereafter, to win this glorious promise—we Christian missionaries and teachers care for no toil, however painful—shrink from no shame, however agonising.”

“Because we trust in the living God. — More accurately translated, because we have our hope in the living God. And this is why we toil and endure shame. We know that the promise made will be fulfilled, because the God on whom—as on a sure foundation—our hopes rest, is a living God. “Living,” in strong contrast to those dumb and lifeless idols shrined in the well-known Ephesian temples.”

“Who is the Saviour of all men, specially of those that believe.—These words, like the assertion of 1Timothy 2:4, have been often pressed into the service of that school of kindly, but mistaken, interpreters, who ignore, or explain away, the plain doctrine of Holy Scripture which tells us there are those whose destruction from the presence of the Lord shall be everlasting, whose portion shall be the “second death” (2 Thessalonians 1:9; Revelation 21:8). These interpreters prefer to substitute in place of this terrible, but repeated declaration, their own perilous theories of universalism. Here the gracious words seem to affix a seal to the statement immediately preceding, which speaks of “the hope in the living God” as the source of all the labour and brave patience of the Lord’s true servants. The living God is also a loving God, the Saviour of all, if they would receive Him, and, undoubtedly, the Redeemer of those who accept His love and are faithful to His holy cause.” (Emphasis mine)                   

“It must be borne in mind that there were many Hebrews still in every Christian congregation, many in every church, who still clung with passionate zeal to the old loved Hebrew thought, that Messiah’s work of salvation was limited to the chosen race. This and similar sayings were specially meant to set aside for ever these narrow and selfish conceptions of the Redeemer’s will; were intended to show these exclusive children of Israel that Christ’s work would stretch over a greater and a grander platform than ever Israel could fill; were designed to tell out to all the churches how indeed “it was a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel.” Still, with all these guarded considerations, which serve to warn us from entertaining any hopes of a universal redemption, such a saying as this seems to point to the blessed Atonement mystery as performing a work whose consequences reach far beyond the limits of human thought, or even of sober speculation.” (2)

Ellicott’s comments on this passage do not allow for universal salvation, and 1 Timothy 4:10 is not in contradiction with passages like Matthew 7:13.     

Why 1 Timothy 4:10 does not teach universal salvation:

The phrase “Savior of all people” has led some to suggest the idea of universal salvation, the belief that all humans will ultimately be saved by God. However, this interpretation is not universally accepted within Christian theology.

The key phrase here is “who is the Saviour of all men, specially of those that believe.” This can be understood as follows:

1.      Saviour of all men: This statement affirms the universal aspect of God’s salvation. God desires the salvation of all people (2 Peter 3:9), and His saving work through Christ is available to everyone.

2.      Specially of those that believe: Here, Paul emphasizes that while God offers salvation to all, it is particularly experienced and appropriated by those who have faith in Jesus Christ. Believers receive the full benefits of salvation, including forgiveness of sins, reconciliation with God, and eternal life.

Many theologians argue that the phrase “Savior of all men” should be understood in the context of God’s universal offer of salvation to humanity through Jesus Christ. In this view, while salvation is offered to all, it is received through personal faith and acceptance of Christ’s sacrifice.

Furthermore, the latter part of the verse emphasizes that salvation is especially for those who believe. This aligns with other passages in the Bible that highlight the importance of faith in Jesus Christ for salvation (e.g., John 3:16, Acts 4:12).

In summary:

While 1 Timothy 4:10 may be interpreted differently by different individuals or theological traditions, it does not explicitly teach universal salvation. Rather, it underscores the universal offer of salvation through Christ with an emphasis on personal faith as the means of receiving that salvation.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Notes:

1.      Jamieson, Fausset and Brown, Commentary on the Whole Bible, (Grand Rapids, Michigan, Zondervan, 1977), p. 911.

2.      Charles John Ellicott, Bible Commentary for English Readers, 1 Timothy, Vol. 8, (London, England, Cassell and Company), p. 198.

Mr. Kettler, a respected author and theologian, has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active members of the Westminster, CO, RPCNA Church. Mr. Kettler’s extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.

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May 7, 2024 · 3:07 pm

Last Days Madness

Last Days Madness

By Gary DeMar American Vision

Reviewed by Jack Kettler

Bio:

Gary DeMar is a prominent Christian author, speaker, and educator known for his works in the fields of theology, eschatology, and Christian worldview. He was born on November 2, 1950, in Pittsburgh, Pennsylvania, USA. DeMar holds a Bachelor of Arts degree in Latin and Greek from Western Michigan University and a Master of Divinity degree from Reformed Theological Seminary.

Throughout his career, Gary DeMar has been a staunch advocate for a biblical worldview and has engaged in debates and discussions regarding various theological and cultural issues. He is particularly well-known for his critiques of Dispensationalist eschatology and his defense of postmillennialism, a perspective that holds to an optimistic view of the future based on the gradual triumph of the Gospel in history.

Some of Gary DeMar’s notable books include:

1.      “Last Days Madness: Obsession of the Modern Church” – In this book, DeMar critiques Dispensationalist eschatology and presents alternative interpretations of key biblical passages related to end-times prophecy.

2.      “End Times Fiction: A Biblical Consideration of the Left Behind Theology” – DeMar addresses popular beliefs about the end times popularized by the “Left Behind” series and offers a biblical critique of Dispensationalist teachings.

3.      “Is Jesus Coming Soon?” – This book explores the biblical teachings about the timing of Christ’s return and challenges the notion of an imminent secret rapture followed by a seven-year tribulation period.

4.      “God and Government”—DeMar delves into the relationship between Christianity and civil government, advocating for a biblically informed perspective on political and social issues.

5.      “America’s Christian History: The Untold Story” (co-authored with Mark A. Beliles) – DeMar examines the influence of Christianity on American history and challenges secular narratives that downplay the nation’s Christian heritage.

6.      “The Debate Over Christian Reconstruction” (co-authored with Gary North) – DeMar engages in discussions about Christian Reconstructionism, a theological framework emphasizing the application of biblical law to various aspects of society.

These works reflect Gary DeMar’s commitment to biblical scholarship, cultural engagement, and the application of Christian principles to contemporary issues. He continues to be a respected voice in Christian circles and a proponent of a comprehensive Christian worldview that encompasses all areas of life.

What others are saying:

“Last Days Madness” by Gary DeMar has received positive endorsements from various scholars, theologians, and readers. Here are a few endorsements highlighting the book’s strengths:

R.C. Sproul (Renowned Reformed theologian and founder of Ligonier Ministries):

“This is a timely book. I believe it makes a powerful case for a pre-A.D. 70 date for the book of Revelation. If that is the case, as I am inclined to believe, it takes an enormous amount of wind out of the sails of the dispensational position.”

Kenneth L. Gentry, Jr. (Reformed theologian and author of “Before Jerusalem Fell”):

“This is an excellent work and long overdue. In a most readable style, Gary DeMar provides biblical answers to one of the most crucial issues facing the Church today. His scholarship is sound, and his arguments are compelling. If you want to understand what the Bible teaches about the last days, you need to read this book.”

Joel McDurmon (President of American Vision and author):

“Gary DeMar’s Last Days Madness is a mainstay in the postmillennial, preterist, and partial preterist movements. This book has brought scores of Christians out of the quagmire of newspaper eschatology and into the glorious light of first-century reality. It provides a solid biblical understanding of ‘the last days’ that does not leave one feeling hopeless and out of control.”

James B. Jordan (Biblical scholar and author of “Through New Eyes”):

“Last Days Madness is one of the most important books written on Bible prophecy. It demonstrates that the Bible does not predict the future in the way commonly thought in our day. This book is must reading for pastors, teachers, and thinking Christians generally.”

These endorsements from respected theologians and scholars highlight the book’s scholarly rigor, its contribution to understanding biblical eschatology, and its impact in challenging popular but questionable interpretations of end-times prophecy. DeMar’s work has been influential in encouraging readers to engage deeply with the biblical text and to reconsider widely accepted eschatological frameworks.

A Review:

Gary DeMar’s “Last Days Madness” is a compelling critique of Dispensationalist eschatology, offering a robust examination of its theological premises and challenging many of its speculative interpretations regarding end times. In his work, DeMar presents a well-researched and structured argument that aims to dismantle popular Dispensationalist beliefs about the end times, highlighting key flaws and inconsistencies along the way.

Gary DeMar’s book “Last Days Madness” is divided into the following chapters:

1.      Introduction: An Overview of Eschatology

2.      The Covenants: Old and New

3.      The Seventy Weeks of Daniel 9

4.      The Olivet Discourse (Matthew 24)

5.      The Book of Revelation

6.      The Restrainer

7.      The Beast of Revelation

8.      The Millennium

9.      The Great Tribulation

10.  The Rapture

11.  The Resurrection

12.  Conclusion: A Hopeful Future

These chapters provide a structured framework for DeMar to address various aspects of Dispensationalist eschatology and offer his critiques and alternative interpretations based on biblical analysis and historical context. Each chapter delves into specific topics related to end-times theology, making “Last Days Madness” a comprehensive exploration of the subject from a non-Dispensationalist perspective.

One of the central arguments DeMar makes is against the idea of a secret rapture followed by a seven-year tribulation period, a cornerstone belief in many Dispensationalist frameworks. He argues that this concept is a relatively recent development in Christian theology and lacks substantial biblical support, instead tracing its origins to the 19th-century teachings of John Nelson Darby and the subsequent rise of Dispensationalism.

DeMar also challenges the Dispensationalist view of Israel’s role in end-times prophecy, arguing that the New Testament presents a different understanding of the relationship between Israel and the Church. He critiques the idea of a future rebuilt temple in Jerusalem and a reestablished sacrificial system, arguing that such beliefs undermine the finished work of Christ and the spiritual nature of the Church.

Furthermore, DeMar engages with Dispensationalist interpretations of key biblical passages such as Daniel, Matthew 24, and Revelation, offering alternative readings that emphasize the fulfillment of prophetic promises in Christ rather than in future events. He contends that many Dispensationalist interpretations rely on forced readings of scripture and fail to consider the historical and cultural context of the biblical texts.

Overall, “Last Days Madness” presents a thorough and thought-provoking critique of Dispensationalist eschatology. It encourages readers to reconsider popular end-times beliefs and engage more deeply with the biblical text and its historical context. Through careful analysis and compelling arguments, DeMar invites readers to explore alternative perspectives on eschatology that are grounded in a broader understanding of Christian theology and biblical interpretation.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of 18 books defending the Reformed Faith. Books can be ordered online at Amazon.

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