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“Whoever calls on the name of the LORD shall be saved” (Romans 10:13).

Preface

God is at work motivating His people throughout the world to fulfill the Great Commission. We praise Him for this! Many books have been written to inspire and teach Christians in the work of evangelism. Styles and techniques vary. Some of these practices are fruitful and biblical. But there are millions of Christians employing techniques that are not biblical and in fact, detrimental. This article takes aim at one of those practices.

Someone might ask if it is appropriate for me to criticize how other people evangelize. As I begin, I want to answer this question. It is always right for me or any Christian to call attention to something that is wrong. Believers are to reverence God. One clear way to do this is to pay close attention to what He has said. If we are doing things that undermine what He has said, we must stop doing it. Otherwise, our love for Him is in question. We are not at liberty to make things up as we go!

If you are one of Christ’s Ambassadors, you have a duty to represent Him in a way He wants to be represented. How can we know how He wants us to represent Him? We must examine[1] closely what He has said and follow His instructions. If we are negligent to do this, we prove ourselves unfaithful, slothful and presumptuous. This article calls attention to some things He has made clear. If your current evangelism practices are in harmony with the things conveyed here, great. But if not, the burden is on you to justify your practices using the Bible as your authority. You do not have a license to operate in accordance with your own pragmatic thinking if that thinking conflicts with what God has previously made clear.

 

The point of this article

In their attempt to evangelize, many Christians instruct unbelievers to pray a “sinner’s prayer[2]” in order to be “saved.” By “saved,” they more accurately mean being justified (remission of sins) which takes place the moment a person first believes. Often, Romans 10:13 (shown above) is used to justify this practice. It is viewed almost like a recipe:

 

          The act                                                               The result

One-time sinner’s prayer                >          justification/forgiveness

                                                                               (“salvation”)

 

This article will prove that anyone who justifies this practice on the basis of Romans 10:13 is doing so based upon a distorted view of this verse. This article will use both context and syntax to help the reader see exactly what the Bible teaches about this matter.

Argument based upon syntax

Because the details of this argument based upon syntax are somewhat technical, I will only make a summary here. The details may be found in the appendix if you would like to review them.

By “syntax,” I mean the structure of the New Testament Greek text as it relates to this subject. Sometimes, excellent clues are provided in the Greek text to help us understand more accurately what the authors were trying to communicate. There are some relevant syntax observations to consider that relate to the subject at hand but most of the case can be made from the immediate and overall context of the entire Bible. Put another way, most of what is relevant to this topic can be proven from the English Bible. This will be done in the section, Argument based upon context which follows.

The syntax argument rests mainly on the tense of the Greek word ἐπικαλέω (to call, invoke) when it is used in the phrase “call upon the Lord.” Briefly, there is no case in the New Testament that the tense chosen by the authors depicts a one-time act or prayer. In those verses that do convey tense aspect, the idea embedded in the verb is always a repeated act of calling or praying that does not cease. In other words, the Greek syntax suggests a lifestyle of praying (calling out) not a one time act. So, the New Testament speaks of calling upon the Lord as a way of life, not a one-time prayer. For the details of this argument, see the appendix.

 

Argument based upon context

9If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11For the Scripture says, “Whoever believes on Him will not be put to shame.” 12For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13For “whoever calls on the name of the LORD shall be saved.” 14How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?

We are attempting to understand what Paul meant by the words, “Whoever calls on the name of the Lord shall be saved” (in verse 13 above). To support his overall argument in chapter ten, Paul directly quotes from Joel 2:32. Therefore, we must examine the Joel passage first if we stand any chance of properly understanding what Paul meant when he quoted Joel.

And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the Lord.  And it shall come to pass That whoever calls on the name of the Lord Shall be saved. For in Mount Zion and in Jerusalem there shall be deliverance, As the Lord has said, Among the remnant whom the Lord calls (Joel 2:30-32)

The first thing we notice is that Joel was talking about being saved from God’s wrath that will be poured out on the Day of Judgment. Therefore, we know that when he quoted Joel, Paul was saying that those who “call upon the Lord” will be saved from God’s wrath that will be poured out on the Day of Judgment. He was not talking about justification and remission of sins that occurs when a person first believes. This point alone sufficiently proves that Romans 10:13 cannot be used to support the practice of instructing a person to pray a sinner’s prayer in order to be justified and forgiven (since Paul was talking about the salvation from God’s wrath on the Day of Judgment). But this is only one minor part of my argument.

The “sinner’s prayer” formula puts the cart before the horse. Notice what Paul says in verse 14 immediately after saying “whoever calls upon the Lord will be saved.”  How then shall they call on Him in whom they have not believed? Clearly, Paul says that before a person can “call upon the Lord,” he must first believe, not visa versa. Verse 14 should confuse those who insist on instructing people to pray a sinner’s prayer. Verse 14 shouldn’t make any sense to them. But it makes clear sense to anyone who understands what the Bible means by the phrase “call upon the Lord.”

Calling on the Lord is a way of living, NOT a one time “sinner’s prayer!”

Abraham “called upon the Lord” often.

Genesis 12:7-8   Then the LORD appeared to Abram and said, “To your descendants I will give this land.” And there he built an altar to the LORD, who had appeared to him.  8 And he moved from there to the mountain east of Bethel, and he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to the LORD and called on the name of the LORD.

Genesis 13:4  And there Abram called on the name of the LORD. 

Genesis 21:33  Abraham planted a tamarisk tree in Beersheba, and there called on the name of the LORD, the Everlasting God.

These are just three instances that are recorded. In reality, Abraham called upon the Lord as a way of life because he believed God. He relied upon God and prayed all the time. This is what people of faith do. David’s testimony confirms this.

“To you I call, O LORD my Rock; do not turn a deaf ear to me.  For if you remain silent, I will be like those who have gone down to the pit. Hear my cry for mercy as I call to you for help,  as I lift up my hands toward your Most Holy Place” (Psalm 28:1-2).  (See other examples in Psalm 50:14-15, 86:3-7, 145:18.)

The Bible is packed with testimonies of God’s people “calling upon the Lord” as a way of relating to Him for life. This characteristic distinguishes believers from unbelievers. The believers live life in dependence on God. The unbelievers live autonomously. The New Testament record is in complete harmony with these Old Testament passages. (See I Corinthians 1:2, I Peter 1:17 and Acts 9:14 which are examined in detail in the appendix.)

“Calling upon the Lord” is a way of relating to God for life and NOT a one-time act of a sinner asking for forgiveness. We know from Scripture that before a man believes, he is a slave to his own desires and all of life is self-directed with the aim to gratify himself. As Isaiah says, “All we like sheep have gone astray, each of us has turned to his own way.”  Paul says that we were dead in our trespasses and sins and that no one seeks God. Thus, the natural man does not “call upon the Lord” or submit to His direction and provision. (This  is why Paul said in Romans 10:14,“How then shall they call on Him in whom they have not believed?”)  

When a person is born again and believes, there is an immediate turning (repentance) to God. Now, instead of a self-directed life, the person “calls upon the Lord” as a way of life. Instead of self-sufficiency, there is a heart-felt dependence on God for all that is necessary. This dependency on God and renunciation of self-reliance is evidence of the new nature. Without this evidence, there should be no assurance of salvation.

This article proves that Romans 10:13 cannot be used as a basis for instructing a person to pray a sinner’s prayer. The promise, “Whoever calls upon the Lord will be saved” may not be used for this purpose! This promise may only be used to comfort true believers who call upon the Lord as a way of living. Only these people will be saved in the end from the wrath of God that will be poured out on Judgment Day! 

Instructing a person to pray a sinner’s prayer conflicts with the biblical record. There is not a single occurrence of anyone being instructed to pray a sinner’s prayer in the Bible. The Apostles instructed people to believe the gospel from the heart in order to be justified and receive remission of sins. They instructed people who wish to follow Jesus to show their allegiance to Him by being baptized. They taught that believing was not a one-time act of accepting a set of beliefs. Rather, it was a repeated act that never stops. If it stops, it is false belief.

Why this is important:

If you tell a person that he can have confidence about heaven as a result of praying a sinner’s prayer, you are giving him false assurance. Biblical hope (assurance) is not based upon the mouthing of a sinner’s prayer. It is based upon a changed life full of fruits of the Holy Spirit. If the Spirit of Jesus dwells in a person, he has reason to believe that he will be saved from the wrath of God that will be poured out at the judgment. “Christ in you, the hope of glory” (Colossians 1:27).

Millions of people have prayed a sinner’s prayer and falsely assume that they are heaven bound. Not good! After reading this article, I hope you realize that this is not a matter to be taken lightly. You do not want to be the one who falsely assures a person that he is heaven bound if in reality, he is still headed for hell. Please stop instructing people to pray a sinner’s prayer. It is not biblical. Therefore, it is irreverent.

Appendix: Observations of the Greek syntax that convey a repeated calling/praying.

The Romans 10 Greek:

Romans 10:13 For “whoever calls on the name of the LORD shall be saved.”

Romans 10:13 πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα 
κυρίου σωθήσεται

In this verse, ἐπικαλέσηται (calls) appears as a subjunctive participle, aorist. Because it is in the subjunctive mood, nothing can be derived from this that speaks to aspect or time. So, we must expand our sampling. We don’t have to look very far at all. (The prior verse.)

Romans 10:12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.

Romans 10:12 οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ
 Ἕλληνος ὁ γὰρ αὐτὸς κύριος πάντων πλουτῶν εἰς πάντας 
τοὺς ἐπικαλουμένους αὐτόν 

In this verse, the verb appears as a present, participle.  It is a substantival (independent) adjectival participle. Because the referents are in a narrowly defined group (those who call upon the Lord), there is good reason to consider its verbal aspect remains in force. This combination of facts conveys the Greek customary present tense. In other words, it conveys an action that repeats and never stops.

The overall New Testament Greek

Here is another Pauline example:

1 Corinthians 1:2 To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours:

1 Corinthians 1:2 τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν 
Κορίνθῳ ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ κλητοῖς ἁγίοις 
σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου 
ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶ

In this verse, the verb appears as a present participle with no controlling verb. (It acts as a noun.) When acting as a noun, the participle tense remains in the indicative force. In other words, this verse also conveys an action that repeats and never stops (Greek customary present).

 

Here is one from Peter:

1 Peter 1:17 And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear;

1 Peter 1:17 καὶ εἰ πατέρα ἐπικαλεῖσθε τὸν 
ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον ἐν 
φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε

In this verse, this verb appears in the indicative mood,  present tense. In other words, Peter, like Paul, is conveying an action that repeats and never stops.  (Greek customary present).

 

Here is one from Luke:

Acts 9:14 “And here he has authority from the chief priests to bind all who call on Your name.”

Acts 9:14 καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων 
δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου

In this verse, the verb appears as a present, participle.  It is a substantival (independent) adjectival participle. Because the referents are in a narrowly defined group (those who call upon the Lord), there is good reason to consider its verbal aspect remains in force. This combination of facts conveys the Greek customary present tense. In other words, it conveys an action that repeats and never stops.

All of these samples convey an action that repeats and never stops. There are no examples (relating to the phrase “call upon the Lord”) in the New Testament that convey a one-time prayer.

Appendix conclusion

The Greek syntax used when talking about “calling upon the Lord” cannot be used to support the practice of instructing a person to repeat a “sinner’s prayer” as a one-time act that results in salvation. In fact, the Greek syntax used when talking about “calling upon the Lord” consistently conveys a repeated, never ending practice. It should be noted that the New Testament Greek syntax witness is in complete harmony with the Old Testament testimony relating to this subject which is discussed in the Argument based upon context section of this article.

[1] 2 Timothy 2:15  Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.
[2] Such a prayer can be viewed on many tracts. The unbeliever is told to repeat a prayer that goes something like this. “God, I have sinned against you. You have given your Son Jesus to die for my sins. I ask you now Jesus to come into my heart and save me from my sins. Amen.” The people are often told that if they prayed this prayer and meant it, they are now saved from their sins.

Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, ² of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. ³ And this we will do if God permits. (By “this,” he is referring to going on to perfection if God permits.)

⁴ For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, ⁵ and have tasted the good word of God and the powers of the age to come, ⁶ 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.

Note: The words in the parenthesis are mine. Once verse three is understood, it might be helpful to read the entire passage again without reading verse 3.

This passage is difficult so there are a variety of views that have been expressed. It seems to me that many commentators spend much time explaining what the author must have meant or could not have meant because on the surface, some phrases might conflict with the commentator’s theological stand. As a result, they spend time discussing whether a person can “lose his salvation.” Or, they spend time talking about “apostasy.” I am not convinced that the author intended this passage to provide a detailed treatise on these subjects. While he certainly intends to warn his readers about the dangers of falling away, he does not spell out all there is to know about many of the subjects that commentators seem to focus on in their commentaries on this passage.

I suggest that perhaps, much of what is being argued about was not even the point that the author was trying to make. I am positing a simpler view, one from the perspective of the teacher. Others seem fixated on trying to build theological arguments based upon some of the “difficult” things said by the author of Hebrews. I believe the author is using many of these “difficult” phrases to show that it is useless for a teacher to teach the gospel again to people that have “fallen away.”

When a gospel preacher encounters an unbeliever, his chief concern is to teach him the things that form the foundation for repentance and faith toward God. (The author alludes to this in the first two verses of this passage.) The gospel preacher knows that when unbelievers hear and understand this gospel, some will repent and have faith toward God. When such an unbeliever first hears and understands the gospel, it is glorious to him. With great joy, he believes it and begins to follow Jesus with a heart of thankfulness that Jesus died in order to save him. Peter uses the following phrase to describe the process. “Having been born again, not of corruptible seed but incorruptible, through the word of God” (I Peter 1:23). The preacher or teacher uses the God-given instrument (His Word) to bring about regeneration in the lives of the unbelievers he teaches.

But what should a teacher teach a person that “has fallen away?” What if a person has been enlightened to the gospel, become a partaker of the Holy Spirit, tasted of the good word of God and the powers of the age to come but has subsequently fallen away? What should a teacher teach that person?

Since that person has already heard, understood and experienced the glorious gospel, teaching him the gospel will not have the same result as it did the first time he heard and understood it. Therefore, the teacher should not expect the same result. It is impossible for the teacher to renew[1] such a person to repentance with the gospel. The gospel will not be glorious to him. How could it be? After all, he has already heard and understood it. Though it was at one time glorious to him, his current condition shows that he does not value it. He is content to bring shame to Jesus, the very one who died for him. He thus despises the death of Jesus on his behalf. It is impossible for a teacher to renew such a person to repentance with the gospel the same way as when the person first heard it. There is therefore no point in teaching him the very things he has already heard and understood beforehand.

 

Summary for the basis of my position:

I believe my position is justified on the basis of what the author says in the first two verses of this passage. He alerts the reader to his lesson plan. He comes right out and tells them that he does not plan to provide a foundation for repentance and faith as the letter progresses starting in chapter six. Then, immediately, he tells them why. He says that as a teacher, he knows that he cannot use such teaching to renew people to repentance after they have already responded to the gospel previously. Therefore, his lesson plan for the rest of the book does not include laying a foundation for repentance and faith toward God. It is that simple.

Other implications and related discussion about the passage:

What should be said about the concept of apostasy or the belief of some that it is possible for a person to “lose their salvation?” I believe that the Bible makes some clear statements about these subjects but I don’t believe this passage was meant by the author of Hebrews to explain all there is to know about them. It was not his purpose. To address these subjects, I prefer to use passages that I believe were meant to provide clear instruction about them.

Apostasy:  The New Testament teaches in many places that anyone who turns away from the gospel and dies in that state will go to hell forever. Below is just one such passage:

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, ²⁷ but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. ²⁸ Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. ²⁹ Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? ³⁰ For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The Lord will judge His people.” ³¹ It is a fearful thing to fall into the hands of the living God” (Hebrews 10:26-31).

From passages like this, some people insist that a person can “lose their salvation.” If I put myself in their “theological shoes,” I can certainly understand why they might come to such a conclusion. But I think it is safer, as much as it is possible, to set our theological positions aside whenever we attempt to understand any particular passage. If we simply take this passage at face value, we conclude that if we choose to push the gospel aside and go about living life as an unbeliever, there is simply no sacrifice for sins available to remedy our condition. There is only one result possible, eternal destruction. Thus, this passage not only provides clear instruction, it also provides a strong warning that God can use to create a sense of urgency within the believer.

When we read such passages (and there are several like it in the book of Hebrews), we eventually must ask why some people seem to turn away from the gospel and ultimately perish. Some will suggest that such people “lose their salvation” and they wrongly use Hebrews 6:1-6 to make their case. (I don’t think the author intended this passage to be the end all answer to this question.) There are other passages that seem to teach that people do not “lose their salvation.” For example, Jesus said, “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. ³⁸ For I have come down from heaven, not to do My own will, but the will of Him who sent Me. ³⁹ This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. ⁴⁰ And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day” (John 6:37-40). It is clear from this passage that all the Father gives to Jesus will be raised on the last day.  It seems that the real question is, “Who are the ones that the Father gives to Jesus?”

I believe Jesus brought both these subjects together in His teaching about the four soils.

“Therefore hear the parable of the sower: ¹⁹ When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. ²⁰ But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; ²¹ yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. ²² Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. ²³ But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty” (Matthew 13:18-23).

Those depicted as the 2^nd and 3^rd soil types seem to fit the description of those who “fall away” and perish. Those depicted as the 4^th type of soil are the only ones who don’t perish. They bear fruit that lasts. If I compare them to the John 6 passage, I deduce that these are ones that the Father gives to Jesus. All the other soil types do not qualify as ones that the Father gives to Jesus. This paragraph is not intended to be a full dissertation on this subject. It is only provided to illustrate how I view it in a nutshell.

How does this relate to Hebrews 6:1-6? My point about the Hebrews 6 passage is to suggest that by itself, it was not intended to teach all we need to know about subjects such as apostasy or the notion that people can lose their salvation. I believe that there are other passages that were meant by the authors to provide teaching on those subjects.

Because of conclusions that some have made (wrongly in my opinion) about Hebrews 6:1-6, I suspect some bad advice has likely been given to Christians over the years. For example, some teach that there is a certain line a person can cross that makes them hopelessly damned and there is nothing they can do to change the outcome. They are doomed.

Should we try to help people who seem to have fallen away or just count them as doomed to eternal destruction?  While it is true that all who die as apostates perish forever, we must not assume to know that this is the destiny of anyone who seems to be fallen away. David, a man after God’s own heart, committed adultery with Bathsheba and then had her husband Uriah killed to cover up his sin. Based upon a faulty view of Hebrews 6:1-6, many would simply assume that David had fallen away and was hopelessly doomed to eternal destruction. The prophet Nathan did not assume that David was apostate and doomed to eternal destruction. He went to him and rebuked him for his sin. David repented and was restored to a vibrant faith. Evidently, he was one who is depicted by the 4^th soil type, the good ground.

Truly, if a person dies in a “fallen away” condition, he will suffer eternal destruction. But since we cannot know if that is a person’s destiny, we must not presume it. Instead, as much as they will receive it, we must try to help people who seem to be fallen away. We can pray for them and we can warn them with the same warnings we find in the book of Hebrews. The writer of Hebrews strongly warns but he never tells people that they might as well give up because their fate is sealed.

“But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner” (Hebrews 6:9).

[1] There is no reason to say from this particular passage that God cannot or will not bring about repentance in that person if He so chooses. The author of Hebrews seems to be saying that it is impossible for a teacher to renew the “fallen away” person using the same gospel. It is impossible for a teacher to bring it about by teaching the person the gospel all over again. (Actually, only God can renew a person to repentance and faith even the first time a person hears and understands the gospel. The teacher himself cannot do this. But cooperating with God, he proclaims the gospel to unbelievers and some are renewed to repentance in this process. So, even though the teacher himself cannot bring it about, his preaching is used by God to do it. Similarly, Jesus commanded us to go and make disciples. We do not have the power to make disciples but He commanded us to make them. So, we proclaim the gospel and disciples are made. We proclaim the gospel and some are renewed to repentance. The gospel is the instrument and the preacher is merely the one employing the instrument.)

Many professing Christians are plagued with habitual sins. To help those who are caught in some type of habitual sin, I published an inexpensive book called, “The Christian and Habitual Sin.” My purpose for writing this article is not to promote the book. I just want help those who want to be delivered. In case you are one of them, I have included the introduction and one small section of the book below. I consider some of the things mentioned below essential for anyone seeking deliverance.

Introduction

All true Christians have been born again, made alive by God’s grace. They believe the gospel of Jesus Christ from the heart. The Holy Spirit lives inside them and is at work to produce holy lives full of love, peace, patience, and many other characteristics that reflect the very nature of God. The instruction provided by this booklet is mainly addressed to Christians (those who have the life of Jesus in them) and based upon truth directly from the Bible. The truth within it can indeed produce deliverance but only to those who have the life of Jesus in them.

Jesus came not only to deliver us from the penalty of sin (eternal damnation), He also came to deliver us from the bondage of sin (slavery to it). Jesus said that He came to give abundant life. (See John 10:10.^[1]) In light of this, what if a Christian finds himself habitually committing acts that the Bible classifies as sinful? Perhaps he is in the habit of viewing pornography and gratifying his own sexual lusts. Perhaps he has a drug or alcohol habit. Every Christian falls into some type of sin during his lifetime. Normally, the Christian sees the error of his way and repents. But what happens if, instead, he finds himself stuck, committing that sin day in and day out as a habit that seems impossible to break?

The Apostle Paul taught that Christians are no longer slaves of sin. (See Romans 6:6.^[2])  Slavery to habitual sin is a contradiction to the Christian life described by the Bible. So, when habitual sins plague a Christian, peace is replaced with turmoil and confusion. If you are a Christian caught in habitual sin, you undoubtedly long for deliverance from it. This little booklet was written to help Christians gain deliverance from habitual sins. 

Deliverance comes at a cost.

Try to envision your life in the future, free from the sin that now encumbers you. What does that life look like in your mind? Does it look pretty much the same as it does now except free of the sin that plagues you? Let me suggest that if this is how you imagine it, the picture is distorted. If you are serious about gaining deliverance, you need to realize that radical changes must take place in your thinking and behavior and that these changes are not possible apart from the miraculous work of God.

The Bible speaks of a principle that is a key to deliverance from sin. For every sin we “put off,” we must put on a virtuous behavior that acts as a replacement. In the fourth chapter of Paul’s epistle to the Ephesians, he says to put off lying and begin speaking truth. He says to put off stealing and begin laboring so that we might be able to give to others who are in need. He says to stop using corrupt language, and begin speaking only those things that edify. We are to put off the old way of living and put on the new man which is created in righteousness and holiness. (See Ephesians 4:17-32.)

You should not expect sustained deliverance from a sin that has occupied much of your existence without it being replaced with a virtuous behavior that becomes food for your soul. Your soul longs for food. You can either feed it garbage that destroys it or food that God has provided to nourish it. Your soul’s taste buds must be re-trained to enjoy those things that produce the true life of Jesus. Your flesh loves the garbage you have been feeding it so training your soul’s taste buds will require God’s grace to be unleashed in your life.

The radical changes that must take place in your behavior must begin with radical changes in your thinking. What I am about to say applies to every Christian, but especially to anyone who seeks deliverance from a habitual sin. If you think that deliverance is possible through a series of steps, you will likely be frustrated by repeated failure.

If you sincerely want deliverance from a habitual sin, please consider this heart-felt word of admonition. Briefly, I wish to communicate the following things:

1. In general, the type of Christianity on display in North America is highly dysfunctional and anemic. This is true even in churches that most Christians would consider to be strong, healthy and vibrant.
2. Unless you are way outside the norm, you need a complete change in your thinking about what it means to be a Christian. You cannot settle for the type of life that is being lived by most Christians in North America. This will not do for you.
3. If you want deliverance from habitual sin, you must discard your old way of living the Christian life and begin to live it as the Bible describes it, not as it is being modeled in North America.
4. Chiefly, you must become an aggressive, active participant in the advancement of God’s Kingdom. You must set your mind to seek God’s direction in this matter as it concerns you personally. Once you ascertain God’s purposes for you personally, you must begin fulfilling His purposes as if your eternal destiny depends on it. In other words, finishing your God-given mission should be viewed as mandatory in your pursuit of heaven. Deserting your God-assigned mission and settling once again for dysfunctional Christian living should be viewed as the path to hell. (Try not to assume things about my theology on the basis for what I just said. Hopefully, you will better understand why I say it this way as you continue reading the book.) If what I have said so far seems over the top to you, then perhaps you are not quite ready to lay hold of the deliverance that Jesus purchased for you when He died on the cross. More will be said about this later in the section, Do God’s will as one who is advancing His Kingdom.

In order to provide the help that is foundational for deliverance, we will first examine the eternal danger of habitual sin in general. (Unless you first comprehend the seriousness of habitual sin, you may not be properly motivated to seek God for deliverance from it.) After this, we will address the steps described in the Bible that, if followed, can guide you to sustained deliverance.

Below is one of the short sections of the book:

Do God’s will as one who is advancing His Kingdom.

If you are in need of deliverance from a habitual sin, you need a complete change in your thinking, attitudes and behavior. The changes of attitudes and behavior are the most difficult. Changes in thinking are the least painful but unless you are at least willing to open yourself up to the idea that your entire view of Christianity has been distorted up until now, you will fail to lay hold of God’s grace necessary for the changes that need to take place in your attitudes and behaviors. If you are willing, then please consider the following words.

In many ways, the church has departed from the New Testament model and has adopted a distorted understanding of what the church is supposed to be like and how we are to thrive as Christians. Typically, Christians have adopted the unbiblical clergy/laity mentality. Jesus and His Apostles taught that the leadership was never intended to do the work of the ministry. Instead, they are to equip the saints (us) to do the work of the ministry. Leaders are supposed to lead by example and that leading is intended to produce ministers, not mere spectators who attend church services. When the saints (us) have been properly equipped and are engaged in the mission God has purposed for them individually, the gospel permeates the world around us. (See I Thessalonians 1:4-2:14.) In other words, the ministry impacts the world around us. If this is not happening in the lives of the members of any given church, biblical Christianity is not on display there. Also, the Bible teaches that this type of ministry is a spontaneous outcome of the Holy Spirit’s work, not one motivated by a paycheck.

Biblical Christianity is incredibly radical compared to what is on display today in North America. If you truly want deliverance, you must come to grips with the fact that you must jettison your current view of Christianity and fix your eyes on the Biblical pattern of Christian living. In other words, you must embrace the fact that you can no longer settle for the typical pattern of Christianity. If you want deliverance, you must accept the fact that your entire life must change radically. You can no longer live as a mere spectator. You have to be different than most, if not every Christian you know.

You must reject the false notion that ministry is for the “professionals.” God has a special ministry in mind for you. The outcome of that ministry is restricted only by the extent you are willing to pursue it. It should not be considered a token ministry (something you do on the side). It must be a main part of your life. You need to realize that God may want to save millions of people using you.

If you think that you do not possess the spiritual abilities to be used in such a big way, let me call your attention to Joni Erikson Tada. She suffered a spinal injury as a teenager and unbeliever and has been a quadriplegic for many years. God saved her and she began to ask Him what He wanted her to do. God guided her to do many things and has used her to save many, many people all around the world. If God can use a quadriplegic to accomplish great things, He can accomplish mighty things through you. You must begin to accept your identity as a minister of God and believe He wants to accomplish mighty things through you personally. 

The Bible teaches us what God desires for us to be and to do. As we learn what He wants us to do, we must begin to do it. Otherwise, we will delude ourselves and transformation and deliverance will remain out of reach. But imagine waking up each day and knowing exactly what God wants you to do that day. Then imagine doing it, knowing that you are fulfilling God’s express purpose for you that day. Now imagine also that doing these things brings you joy, satisfaction and peace. Such a way of life makes the soul fat. When the soul is fed with this type of food, the smell and taste of garbage offered by the world is less and less appealing.

Just over twenty years ago, I wandered from the path and began eating from the dumpster this world offers. When God mercifully turned me back to walk in the path of righteousness, I was spiritually weak and prone to stumble. But as His grace came to me through the same means mentioned above, I gained more and more strength. But I was still spiritually weak. Then, I sensed God calling me to engage in regular evangelism. By His grace, I embarked on a weekly ministry of door to door evangelism. After doing this for about two years, I began to sense a certain spiritual strength that I had not experienced before in my prior twenty years as a Christian. There was a heightened sense of urgency and alertness about the spiritual war to which God has called us. I mentioned this to my friend who also had been doing this evangelistic work and he noticed the very same thing in his life.

Suddenly, John 4:34 made clear sense to me like never before. After doing the work of evangelism with the woman at the well, Jesus’ disciples showed up with food. Jesus told them that He had food that they did not know about. The disciples wondered where Jesus got the food. Then Jesus said, “My food is to do the will of the Father.” Truly, doing God’s will is necessary food for our soul. Without it, we will remain feeble and sustained deliverance will be in question. But eating this food (doing His will) drastically brings about renewal and makes us full of life. We will be made fat by the Bread of Heaven as we do God’s will. The things of earth will become strange food that only satisfies earth dwellers.

 

Book Contents

Introduction                                                                                                                      

A lifestyle of habitual sin will have eternal consequences.                                  

What to do if you are a Christian caught in habitual sin.                                      

   Acknowledge that you need to be delivered.                                                   

   Understand what actually holds you captive.                                                

   Begin taking steps that will play a role in God rewiring you.                       

   Begin rehearsing the things God has said concerning your situation.       

   Pray.                                                                                                                         

   Fellowship with true believers in a local church where Jesus is Lord.        

   Engage in restitution and practice the truth.                                                  

   Be transformed by the renewing of your mind.                                              

   Do God’s will as one who is advancing His Kingdom.                                   

   Always get back up after you stumble.                                                            

   Regain assurance of your salvation.                                                                 

   Nail all your guilt to the cross.                                                                           

   Realize the stakes if you fail to obtain deliverance.                                       

Avoid snares that lie ahead.                                                                                        

[1] “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly” (John 10:10 KJV).

[2] “Knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin” (Romans 6:6 NASB).

 

The Past

Over a decade ago, individual members of Grace Evangelical Fellowship were sent to evangelize in east and south Dearborn (heavily populated with Muslims) and plant a church. As one of those individuals, Tom Bear began a ministry called Stones Cry Out Ministries which had a heavy evangelism focus. Its main goal was to make disciples and it mainly used door to door evangelism as the means to preach the gospel. Regular meetings were eventually established and comprised mainly of people contacted through the door to door ministry. We eventually began to identify ourselves as an independent local assembly of believers that meet on Wednesday and Sunday evenings called Dearborn Bible Fellowship (DBF). (We are no longer tied to Grace Evangelical Fellowship.) Though most of the people who hear the gospel through the door to door ministry are Muslims, only non-Muslims have attached themselves to this assembly so far. Muslims sometime visit and some of those who attend our meetings are related to Muslims.

The Stones Cry Out Ministry is run by Tom Bear. It has some global influence through the SCO web site. Also, over the years, many people throughout the world have signed up as prayer partners and they receive the weekly evangelism reports so they can pray for specific needs and people we meet. We also help other Christians from distant cities who come here to minister to the Muslims by facilitating door to door ministry and evangelism training.

Over time, the church plant (DBF) has required an increased focus as more people were added to the church. While the amount of evangelism has remained steady, more of Tom Bear’s time has been shifting away from his home remodel work to pastoring the DBF assembly. He is able to spend more time ministering because he began receiving Social Security retirement in 2016. As of January 2017, the Stones Cry Out ministry and Dearborn Bible Fellowship operate together for the most part.

The Present

Tom and Linda Bear: Linda spends several hours each week preparing for and cleaning up after the meetings. She also goes door to door and does follow up visits with Tom. She might assume responsibility for data entry for the DBF financial bookkeeping.

Tom’s weekly ministry activities include things such as:

Door to door evangelism

Follow up visits

Transporting people to and from the meetings

Preparing for and directing the DBF meetings

Writing articles on occasion

Seminars (mainly for evangelism training)

Counseling

 

Other people involved in the ministry:

Pat McMahon and Rubin Orr who currently attend our meetings normally go door to door with us.

Marilyn Delpaz helps to facilitate the meetings, helps with the acquisition of food and supplies, helps to proof read Tom’s writings, among many other things.

Other DBF members sometimes spontaneously help each other and also provide meals.

With God being the One who directs and empowers all of this, the ministry of SCO and DBF continues to be sustained with gradual growth. Here are some of the ways this ministry is currently being used by God:

The gospel is being proclaimed to and understood by the citizens of East and South Dearborn which is comprised mainly of Muslims. This is being accomplished through the spoken word and also through the gospel literature we provide through the door to door ministry.

Those who seem interested receive follow up visits and those who respond to the message visit the weekly meetings. Some of these people now attend consistently. The meetings include both believers and unbelievers.

The Stones Cry Out web site continues to provide Christians throughout the world with free downloads of the many tracts and gospel study materials.

Tom Bear’s books are now available in both eBook and paperback format. They provide help to Christians throughout the world. And one of the books, The Way to Heaven, is sometimes obtained by Muslim people either on line or through the door to door ministry.

 

The Future

We pray that God will continue to sustain this ministry and increase its influence both here in Dearborn and throughout the world. In addition, we seek God’s help and direction for the following possible expansion of influence in the world.

More church planting activity:    Rubin and Sheba (and Abraham their son): They have been attending our Sunday evening meetings for a few years and Rubin normally goes door to door with us. They have anticipated a return to either northern India or Pakistan teamed up with at least one other couple to spread the gospel and plant a church. We have been praying to this end and for God’s direction while they remain here in the U.S. Recently, God has been directing them to become more committed to church planting efforts while they still reside here in the U.S. since this is what they will be doing overseas. We are encouraged that God has been answering our prayers concerning direction and continued equipping of Rubin and Sheba for the work of the ministry. They plan to partner with at least one other couple for this work. They will utilize their own house on Sunday evenings to disciple the people that God brings, and has been bringing, into their lives.

Helping orphans in Liberia:   Patience is the Liberian mother of 4 who attends our meetings and has strong faith. She still has very strong connections with her relatives in Liberia. Even though she makes only a little money as a health care worker, she continues to provide monthly support for one Liberian orphan from her home town in Liberia. (She has never met this girl who is about 10 years old.) In Liberia, when the parents both die, there is no government assistance programs for the surviving children. They are left to fend for themselves. Patience’s mother has taken in orphans at various times and continues to house and care for them. Now Patience is sensing that as God continues to establish her and her family here in the U.S., she will be able to provide a little more money each month to take financial responsibility for other orphans as God so provides. She recently shared her vision with DBF and asked us to pray for continued direction and help from God. We can envision helping as a church moving forward in some measure. Patience would not have to dwell in Liberia for this endeavor because she knows Christians there and her mother, who also lives there, can facilitate things at the local level. Patience sees herself as someone who can administrate it from this end. She did not share this with us so that we (DBF) would share in the financial support. She asked only for prayer. But I can envision the possibility that other Christians who hear about this opportunity might want to contribute. But all of that is in the hands of God. We only pray that God will indeed superintend and care for the orphans of Liberia and use Patience and DBF to that end by establishing willing, giving hearts.

The two things mentioned above are real down to earth opportunities for increased influence of God’s Kingdom in the world. We plan to pursue or assist in them by God’s grace. In addition, we ask that God continues to increase our vision and influence for His Kingdom, especially to the people of East and South Dearborn.

There is an appendix to this annual report which discusses the finances of this ministry. It is called the 2017 Stones Cry Out/ Dearborn Bible Fellowship Financial Update.  This financial report has already been provided to people who have contributed to this ministry during the past year. If any Christian on our weekly email list would like a copy of the financial report, we will be happy to email it to you if you request it. We wish to maintain transparency in all we do.

Thank you for your continued prayers.

 

 

Tom Bear

Stones Cry Out Ministries and Dearborn Bible Fellowship

 

Tom Bear’s books on Amazon in paperback and Kindle eBook formats:

How to Evangelize: Bringing Back the Gospel

The Way to Heaven: The Difference Between Islam and Christianity

Evangelism Fuel:   Motivation to Evangelize

Overcoming the Powers of Darkness- Using God’s Spiritual Armor

The Christian and Habitual Sin

Bring My Sheep Back, Church Discipline the Loving Way

Christian Marriage, Instruction for Marital Harmony

Birth Control: A Spiritual Shackle

The Local Church (This one in Kindle only)

 

 

Preface note: Each of the synoptic gospel passages which discuss the blasphemy against the Holy Spirit is provided at the conclusion of this article along with extremely brief observations after each one. (These are portions of Matthew 12, Mark 3 and Luke 10.)

 

In each of the synoptic Gospels, Jesus warned that anyone who blasphemes against the Holy Spirit will be eternally condemned. Because of the seriousness of this warning, many people naturally ask, “What is blasphemy against the Holy Spirit?” “Have I committed this sin?” Are there people walking around today who have committed this sin? This is my attempt to answer these questions.

My short answer:  Nobody that is alive today has committed this sin…yet. But everyone who dies while rejecting the gospel of Jesus Christ (having heard and understood it) commits blasphemy against the Holy Spirit. “Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Hebrews 10:29). ἐνυβρίζω is the Greek word for “insulting.”

My short answer suggests that insulting of the Holy Spirit results directly from blaspheming Him. (To blaspheme is to reproach or revile.) But the word used in the synoptic gospel passages is βλασφημία.  (The English word “blaspheme” is a direct transliteration of this Greek word.)  Since the Greek words are not the same, my short answer is rather shaky if it is based solely on the Hebrews 10:29 passage quoted above. Therefore, I will attempt to sight more reasons for my answer based upon other texts.

First, let me point out that the phrase “blasphemy of the Holy Spirit” only occurs in the three synoptic gospel passages sighted here. Let me suggest that none of these passages actually spell out what it means to blaspheme the Holy Spirit. I think many people have assumed that the scribes and Pharisees committed blasphemy against the Holy Spirit when they accused Jesus of having a demon. But this conclusion is only conjecture. We don’t really know if they committed this sin based upon the text itself. Jesus’ response to them was,  “Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter;  but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation”  (Mark 3:28-29). Mark indicated in verse 30 that Jesus said this because they had just said, “He has an unclean spirit.”

Based upon the text, we might conclude that the Pharisees had blasphemed Jesus (and not the Holy Spirit) when they accused Him of having a demon. After all, they were contending directly with Jesus in this discussion. Their argument was with Him personally. He was the person with whom they were talking. If this conclusion is correct, then these men were not yet eternally condemned. They still had opportunity to repent and believe in Jesus. But I cannot prove this conclusion is correct. Likewise, neither can anyone prove that these Pharisees and scribes had committed blasphemy against the Holy Spirit. The text is not clear enough to say one way or the other.

Because the text does not clearly indicate what it means to blaspheme the Holy Spirit, we must try to look elsewhere for answers. Hebrews 10:29 is definitely one passage that is worthy of consideration. It, and many other passages like it, seem to hold out an offer to repent while we are still alive. 

Next, let us consider the Apostle Paul. He had heard the gospel and rejected its claims. He went about persecuting the Church. On the road to Damascus, Jesus asked him, “Why are you persecuting me?” How were Paul’s thoughts and actions different from those of the scribes and Pharisees who accused Jesus of having a demon? By Paul’s rejecting of the gospel claims, was he not guilty of trampling underfoot the Son of God and insulting the Spirit of grace? (As the Hebrews 10:29 verse says.) I suggest that Paul’s actions, thoughts and words were just as insulting to the Holy Spirit as those of the scribes and the Pharisees. Yet, Paul was not eternally condemned. He is now abiding eternally with Jesus.

I would also ask, “What was Jesus trying to do by giving the warning?” We know that he was not saying this just to put the scribes and Pharisees in their place. He did scold them at times for their hypocrisy.  But He always showed great patience and mercy when dealing with reprobates. Let me suggest that Jesus warned them because He did not want them to perish.  

If the Pharisees and scribes were already eternally condemned, why would He continue to instruct them. After warning them about the consequences of blaspheming the Holy Spirit, He taught, “Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit. ³⁴ Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. ³⁵ A good man out of the good treasure of his heart^[g] brings forth good things, and an evil man out of the evil treasure brings forth evil things. ³⁶ But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. ³⁷ For by your words you will be justified, and by your words you will be condemned.”  (Matthew 12:33-37).

They were indeed a brood of vipers. But the Apostle Paul was at one time a viper and he considered himself the chief of sinners. Like these scribes and Pharisees, Jesus extended mercy to Paul in spite of his highly insulting ways.

It seems to me that blasphemy against the Holy Spirit is something that is accomplished as our final statement in life. In other words, if we go to the grave rejecting the Holy Spirit’s pleadings to repent and believe the Gospel, we do indeed blaspheme Him. This conclusion harmonizes perfectly with the overwhelming plea of Scripture to repent now while we still are alive.

In the Matthew passage, Jesus warns that anyone who is not with Him is against Him and anyone who does not gather with Him scatters. Thus, Jesus judged the scribes and Pharisees as people who are on Satan’s team, fully in league with Satan in opposition to Jesus and His objectives to gather in the elect. Anyone who dies a citizen of Satan’s kingdom is eternally condemned. By giving this warning, Jesus was showing them that they are on the path to hell. This warning can serve to shake them up and cause them to turn in repentance.

In the Luke passage,  Jesus warned, “Whoever confesses Me before men, him the Son of Man also will confess before the angels of God.  But he who denies Me before men will be denied before the angels of God.  Next, He warned them about the consequences of blaspheming the Holy Spirit. The consequences were the same for both things. If we deny Jesus before men while we are alive the result is eternal condemnation. Likewise, if we blaspheme the Spirit, the result is eternal condemnation. I suggest they reflect the same rebellious life. So, by saying these things, Jesus was warning the scribes and Pharisees to repent and believe. It does not seem that He was telling them that they were already condemned.

To wrap up, I conclude that blaspheming the Spirit seems to be something we do with our life by continued rejection of His pleadings to us personally. If we refuse Him firm until the day we die, we speak with our very lives even unto death. But if we repent along the way, we show that we did not disrespect Him ultimately. We demonstrate that we do respect Him when we repent. Our repentance prior to death trumps all of our prior words and actions. Of course, this repentance must be genuine or it does not speak at all in our behalf. And if it is genuine, we will endure in our faith, firm to the end of our lives. This glorifies God and shows Him the respect He deserves.

So, I point to Hebrews 10:29 to explain what it means to blaspheme the Holy Spirit. “Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Hebrews 10:29).

Just as the author of the book of Hebrews held out hope to all who repent, I therefore hold out hope to all who remain alive and likewise warn people. If you do not want to be eternally condemned through blasphemy of the Holy Spirit, repent and believe the Gospel right now. You don’t know what tomorrow holds. This is the consistent testimony of Scripture.

Jesus’ warning about speaking idle words

Though the just of Jesus’ warning about blaspheming the Holy Spirit seems to deal with the statement we make with our entire life, it does seem to include an element of warning about what we say while we are living. “But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. ³⁷ For by your words you will be justified, and by your words you will be condemned” (Matthew 12:36-37). This warning comes right after His warning about blaspheming the Holy Spirit. Also, in the Matthew passage, Jesus did say that the one who blasphemes the Holy Spirit will not be forgiven in this age or the age to come. These two things combined seem to contradict my general conclusion above. (I admit it.) But I still hold to my conclusion while admitting that there does seem to be this warning that the things we say right now may incur eternal condemnation. In other words, if we fear God, we should be very careful about what comes out of our mouth.

Dealing with the ambiguity

I realize that this article might raise more questions than it answers. So, I now offer my suggestions about how I think God would have us receive the warnings in these passages. I believe these warnings are intended to produce a healthy fear of God in us. As a result, we should fear lest we find ourselves blaspheming the Holy Spirit even by the words that come out of our mouth. But at the same time, I think that God has intentionally built in ambiguity to these warnings about blaspheming the Holy Spirit. If He wanted to, He could have spelled things out with perfect clarity. But He chose not to do so. Because of this, I believe that it is impossible for any single individual human being to know beyond a shadow of a doubt if he has committed blasphemy of the Holy Spirit. It simply cannot be proven based upon these passages. So, while one might wonder if he has committed this sin, he should not assume that he has done so. Rather, he should fear God and follow hard after Jesus Christ. Only an unbeliever will say to himself, “Oh well, I think I committed blasphemy of the Holy Spirit so I might as well turn my back on Jesus and live as I please from now on.” On the other hand, if a person fears God, he will only press on harder after Jesus. Because he fears God, he will not ASSUME that he has committed blasphemy of the Holy Spirit. Since He cannot know for sure, he will opt to cling to Jesus and seek to be made increasingly holy. If he observes the Holy Spirit at work in him leading unto an increasingly holy life, he can have assurance that he has not committed the blasphemy of the Holy Spirit. If he was eternally condemned, the Holy Spirit would not be at work in him to produce holy living.

 

Below are the passages that were referred to by the article above:

Matthew:

 Now when the Pharisees heard it they said, “This fellow does not cast out demons except by Beelzebub, the ruler of the demons.”

²⁵ But Jesus knew their thoughts, and said to them: “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. ²⁶ If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? ²⁷ And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. ²⁸ But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you. ²⁹ Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. ³⁰ He who is not with Me is against Me, and he who does not gather with Me scatters abroad.

³¹ “Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. ³² Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.

³³ “Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit. ³⁴ Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. ³⁵ A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. ³⁶ But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. ³⁷ For by your words you will be justified, and by your words you will be condemned.”  (Matthew 12:24-37)

In Matthew:  Blasphemy against Spirit warning immediately follows the Pharisees’ accusation that Jesus was casting out demons by the power of Satan.

Matthew adds other elements:  Jesus asserts that because He is casting out demons by the Spirit of God, the Kingdom of God has come upon those listening to Him.

 

Mark:

Then the multitude came together again, so that they could not so much as eat bread. ²¹ But when His own people heard about this, they went out to lay hold of Him, for they said, “He is out of His mind.”  ²² And the scribes who came down from Jerusalem said, “He has Beelzebub,” and, “By the ruler of the demons He casts out demons.”   ²³ So He called them to Himself and said to them in parables: “How can Satan cast out Satan? ²⁴ If a kingdom is divided against itself, that kingdom cannot stand. ²⁵ And if a house is divided against itself, that house cannot stand. ²⁶ And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. ²⁷ No one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.   ²⁸ “Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; ²⁹ but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation”— ³⁰ because they said, “He has an unclean spirit.”  (Mark 3:20-30)

In  Mark:  Blasphemy against Spirit warning immediately follows Scribe’s accusation that Jesus has a demon and is in league with Satan.  The exact reason given, “Because they said, ‘He has an unclean spirit.”

Luke:

Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. ⁹ But he who denies Me before men will be denied before the angels of God. ¹⁰ “And anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven.  (Luke 12:8-10)

in Luke:  Blasphemy against Spirit warning immediately follows the warning that whoever denies Jesus before men will be denied before the angels of God.

 

Hebrews:

²³ Let us hold fast the confession of our hope without wavering, for He who promised is faithful. ²⁴ And let us consider one another in order to stir up love and good works, ²⁵ not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. ²⁶ For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, ²⁷ but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. ²⁸ Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. ²⁹ Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? ³⁰ For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The Lord will judge His people.” ³¹ It is a fearful thing to fall into the hands of the living God. ³² But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: ³³ partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; ³⁴ for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven. ³⁵ Therefore do not cast away your confidence, which has great reward. ³⁶ For you have need of endurance, so that after you have done the will of God, you may receive the promise:³⁷ “For yet a little while, And He who is coming will come and will not tarry.³⁸ Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.” ³⁹ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.   (Hebrews 10:23-39)

 

 

 

 

 

 

 

Every pastor should want his teaching to be in harmony with the teachings of Jesus and the Apostles. If a pastor is not concerned about this, he ought not be in the ministry. Because this is so important, many pastors have rightly committed to the practice of expository teaching through entire books of the Bible rather than preaching merely on topics. This is one method a good pastor might employ to insure that he will preach the whole counsel of God rather than gravitate to his pet topics. But even if he employs this method of preaching through entire books of the Bible, he is still prone to talk about some things more than other things.

For the past several years, I have had the responsibility and privilege of shepherding a small assembly of believers. Often, I have wondered whether my teaching is properly balanced. What would Peter or Paul say about my preaching and teaching ministry if they observed it over several months? I have noticed that there is one particular subject that seems to come to the surface often in my teaching ministry. Evidently, I must think it is important. Otherwise I wouldn’t harp on it so much. But if I teach about this one particular subject so often (as I go through entire books of the Bible), are the members getting an unbalanced dose?

The subject that keeps coming up has to do with the assurance of salvation. When I teach about this, I challenge Christians to examine their lives in order to verify if they truly possess saving faith. Examples of my teaching on this subject can be observed in some of the articles I recently posted on the Stones Cry Out Ministries web site. Links to two of these articles appear below in case the reader is curious.

The Assurance of Salvation

We Aren’t Saved Yet!

I have been engaged in the ministry of teaching Christians fairly consistently for almost twenty years. During this time, some have objected when I challenge them to examine their lives. On one occasion, I pushed very hard in my preaching. I asked the congregation, “Based upon our tepid spiritual condition, why should any of us have assurance that we truly have saving faith?” Afterwards, a good Christian brother took me aside and rebuked me sharply. Because I held him in such high esteem, I wondered to myself whether I had gone too far. To this day, I am still concerned about how these things are taught because I don’t want believers to become overwhelmed with discouragement that might result from too much inward reflection. In fact, I wrote and posted another article recently to encourage believers to have strong hope of salvation. (Reason to Have Strong Hope) 

Nevertheless, I remain very concerned that my teaching ministry is in harmony with that of people like Paul and Peter. I do not take this matter lightly. As a result, I occasionally wonder if I bring this subject up too often. I suspect that many pastors never bring it up. Judging from the response I sometimes receive from my articles, it appears that many Christians have never been challenged to examine their lives for the purpose of verifying whether or not they truly possess saving faith.

I now have strong reason to believe I am on the right track.

I am currently teaching through Peter’s second epistle. In so doing, I now realize that Peter also talked about this OFTEN and he believed that his responsibility for doing so would never cease. Being of foremost importance in Peter’s mind, he STARTS the letter talking about it. Let me attempt to summarize chapter 1:3-11:

To those who have obtained faith…God’s power has been given to you that you may be partakers of the divine nature (by faith through His precious promises). Now diligently add to your faith: excellence, knowledge, self-control, perseverance, godliness, brotherly kindness and divine love. If these qualities are being increasingly formed in you, then your entrance into Jesus’ Kingdom will be abundantly supplied to you. If these qualities are not being formed in you, then you should not expect to be a part of Jesus’ kingdom. (In other words, you will end up in hell.)  So, diligently make your call and election sure!

What Peter teaches here is the same thing I teach. But how often should I teach about it? Do I teach it too often?  Apparently not. According to Peter, he continually taught this:

¹² “For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. ¹³ Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, ¹⁴ knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. ¹⁵ Moreover I will be careful to ensure that you always have a reminder of these things after my decease” (II Peter 1:12-14).

Peter said that it was his responsibility to remind them of these things ALWAYS. It did not matter that these particular Christians were already “established in the present truth.” They were probably more mature in their faith than most Christians living today. So, if they needed to be reminded of these things ALWAYS, then we need to be reminded of them ALWAYS. Peter said that his responsibility to do so would never cease. He would remind them of these things ALWAYS until he dies. And even that was not sufficient. He would take steps while he remained alive to make sure they would continue to be reminded of these things ALWAYS even after he is dead! Truly, Peter believed this was super important.

So, what do I conclude from all this? 

First, I am encouraged to know that I am doing what I am supposed to be doing. I will not be ashamed to do so until the day I die. I know that all who object to my teaching on this subject are wrong for doing so. I am merely doing what Peter did.

Second, I can confidently say that if a pastor does not discuss these things, he is failing to do his job. Those under his care will not receive the continual reminding that Peter said was so important. As a result, many will live under the false  assumption that things like, praying a sinner’s prayer, holding to creeds and church attendance guarantee their ultimate salvation. Many may end up hearing, “Depart from me, I never knew you.” Concerning the false prophets of his day, Jeremiah said, “They have lied about the LORD; they said, “He will do nothing! No harm will come to us; we will never see sword or famine” (Jeremiah 5:12). If a pastor avoids talking about the things Peter said were so important, the church members will be made to think that everything is okay and there is nothing to be troubled about. Peter believed it was important to “always remind them of these things” as a means to “stir them up.” They may indeed have something to be troubled about.

 

In general, when the New Testament writers used the word “sanctify” (hagiazo in Greek) they did not use it in the present tense. They generally used it to signify something that occurred in the past, like “God has sanctified you.” The author of the book of Hebrews decided to use it differently on two occasions and his purpose has significance that is worth noting. I believe his purpose in doing so has something to do with what John the Baptist said in Matthew 3:12.

“His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire”(Matthew 3:12).

 

The writer of Hebrews wrote to people who were facing severe persecution to encourage them to endure.

“But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven. Therefore, do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise:

 “For yet a little while, and He who is coming will come and will not tarry. Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.”

But we are not of those who draw back to perdition, but of those who believe to the saving of the soul” (Hebrews 10:32-39).

 

It is in the context of this severe persecution and trial of their faith that we find the author’s use of the word[i] sanctify in the present tense, the only two times in the entire New Testament (when applied to people):

“For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren”  (Heb 2:10, 11).  (present tense)

“For by one offering He has perfected forever those who are being sanctified” (Heb 10:14). (present tense)

 

Noting the author’s purposeful use of the present tense.

The New Testament writers were not sloppy in their use of the Greek language. So, since this is such an unusual occurrence (present tense of sanctify in regard to God’s people), we do well to ask ourselves why he did this.

The word sanctify is very much related to the words “holy” and “saint.” But at its very core, to sanctify means to set apart.  Let me suggest that we rewrite our two verses to convey the idea of being set apart.

“For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being set apart are all of one, for which reason He is not ashamed to call them brethren”  (Heb 2:10, 11).

“For by one offering He has perfected forever those who are being set apart” (Heb 10:14).

Though he does not come right out and say it, it seems that by purposely using the present tense, he is conveying what God is doing on an ongoing basis in the lives of his readers. God is in control of all things. The persecution does not take Him by surprise. He is using it to separate the wheat from the chaff, like a winnowing fan.

“His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire”(Matthew 3:12).

When wheat was brought in from the fields, it was brought to the threshing floor. In that condition, it was not ready for use because chaff was mixed in with the wheat. So, using a winnowing fork, the harvester would toss the wheat up into the air. The weight of the wheat would cause it to come back down where it was tossed up. But the chaff, being much lighter, would be blown away from the wheat pile by a light breeze. This was the process of separating the wheat from the chaff.

Persecution and suffering are the tools that God uses to separate the wheat from the chaff. All of the ungodly are separated from the wheat and end up being burned in the fire. This also includes those who profess to be “Christians” but do not endure the persecution and sufferings. These also are chaff which ends up being burned in the fire.

What remains in the end is the pile of pure wheat that God gathers into His barn. He is in the process of setting His chosen ones apart and He uses persecution and sufferings as His winnowing fan to do so. These are those who are “the sanctified.” They are called “saints.” They are His “holy” people.  This is why the author could say, “Without holiness, no one will see the Lord.” (See Hebrews 12:14.)

Let me make just one other observation from Hebrews 2:10-11 as a means to further substantiate my point.

“For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren”  (Heb 2:10, 11).

He said that both He who sanctifies and those who are being sanctified are all of one. Both are being made perfect through sufferings. (God is using trials and sufferings to separate the wheat from the chaff.) The people represented as chaff are not made perfect. The suffering and persecution drives them away. But those that are being made perfect through the sufferings take on the same characteristics as the captain of their salvation. For this reason, He is not ashamed to call them brethren. They appear to be from the same family.

Perhaps the author was thinking about the first Psalm as he was writing his letter to the Hebrews.

Blessed is the man
Who walks not in the counsel of the ungodly,
Nor stands in the path of sinners,
Nor sits in the seat of the scornful;
² But his delight is in the law of the Lord,
And in His law he meditates day and night.
³ He shall be like a tree
Planted by the rivers of water,
That brings forth its fruit in its season,
Whose leaf also shall not wither;
And whatever he does shall prosper.

⁴ The ungodly are not so,
But are like the chaff which the wind drives away.
⁵ Therefore the ungodly shall not stand in the judgment,
Nor sinners in the congregation of the righteous.

⁶ For the Lord knows the way of the righteous,
But the way of the ungodly shall perish.  (Psalm 1)

[i] More specifically, in both these cases, the word appears in participle form (verbal adjective). But the author, by choosing the present tense, is obviously drawing attention to the present tense (on going) aspect otherwise, he would have used a different tense.

 

The text:

 ⁸ But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): ⁹ that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. ¹⁰ For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. ¹¹ For the Scripture says, “Whoever believes on Him will not be put to shame.” ¹² For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. ¹³ For “whoever calls on the name of the Lord shall be saved.” ¹⁴ How then shall they call on Him in whom they have not believed? (Romans 10:8-14)

Preface note

The typical Protestant interpretation teaches that the word “saved” in Romans 10:9 is referring to the salvation that occurs at conversion as depicted by Ephesians 2:8. (By grace you have been saved.)

The Bible sometimes uses the word “saved” (sozo) in the perfect tense. An example is Ephesians 2:8 which can be legitimately translated, “By grace you have been saved.” In this Ephesians passage, the word sozo (saved) is in the perfect tense, passive voice so this translation is acceptable.  (τῇ γὰρ χάριτί ἐστε σεσῳσμένοι). The phrase, “By grace you have been saved” in English sounds like past tense. The perfect tense carries with it an element of an ongoing effect, not just something that happened in the past. But because it is in the perfect tense, the Greek word form itself is evidence that the author (Paul) is describing that process in which God regenerates a person and gives them faith. The emphasis in Ephesians 2:1-8 is on the regenerating work of God. We have been “saved” BECAUSE of God’s grace. While we were spiritually dead, God raised us to new life in Christ. (As a result of this regenerating work of God, we spontaneously begin believing and confessing our allegiance to Jesus.) For the sake of this discussion, let us call this aspect of salvation, “regeneration.”

Sometimes, the Bible uses the word “saved” (sozo) in the future tense to describe salvation in its fulfillment. (Being raised from the dead and saved from the wrath of God that is coming on the earth.)  For example:

Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be  saved by His life” (Romans 5:9-10).

For the sake of this discussion, let us call this aspect of salvation, “salvation from God’s wrath.”

 

Consideration of sozo (saved) in Romans 10:9

In the Romans 10:9 text, the word saved is in the future tense, passive voice. (ὅτι ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου κύριον Ἰησοῦν καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν σωθήσῃ)

If we base our interpretation of sozo (saved) in Romans 10:9 solely upon the word form that Paul used, either way of interpretation is possible. Either the salvation that occurs at conversion or the future salvation from God’s wrath is a possibility because sozo (saved) is in the future tense.  Again, either of these interpretations is valid if we base our consideration of sozo (saved) solely on the form of the Greek word as it is found in Romans 10:9.

To properly interpret this passage therefore, we must look beyond the form of the word sozo (saved) in Romans 10:9 and consider the immediate context. I wish to posit that based upon the context, the word sozo (saved) here seems to be better understood as referring to salvation from God’s wrath (when Jesus comes back). Please consider this possibility as I put forth my argument.

1. The most common interpretation of sozo in 10:9 seems to put the cart before the horse.

In verse 10, Paul clearly adds words to explain what he said in verse 9. He differentiates between the results of believing (righteousness/justification) and the results of confessing (salvation/ “soteria”). If by “saved” (in verse 9), Paul had regeneration in mind, he could have simply said, “If you confess with your mouth the Lord Jesus and believe in your heart that God raised him from the dead, you will be saved” and then moved on to verse 11.  

Our theology:

Now we know that whenever a person is regenerated, they spontaneously begin to call upon the Lord (vs. 13 & 14) and they also begin to confess with their mouth Jesus as Lord. The calling and the confessing are both results of being regenerated. (Regeneration unto confession).  

But in Romans 10:10, Paul says, “with the mouth confession is made unto salvation.” Therefore, the type of salvation that Paul has in mind cannot be regeneration. It does not harmonize with our theology noted above. If in verse 9, Paul had  regeneration in mind, wouldn’t the cause and effect relationship be reversed? Wouldn’t that view suggest that confession produces regeneration? To illustrate, let me rewrite verse 9 substituting the word “saved” with the word “regenerated.”

If you confess with your mouth the Lord Jesus….. you will be regenerated.

But if we adopt the view that Paul has salvation from God’s wrath in mind in verse 9, this conflict goes away and we find it in complete harmony with our Lord’s teaching concerning the confessing of our allegiance to Jesus. Namely, unless a person confesses Jesus before men, he will not be saved from the wrath of God when Jesus comes back.                                                                                                                              

“For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels” (Luke 9:26).

 

2. The interpretation I suggest, (that Paul is referring to the salvation from God’s wrath) is in full harmony with Paul’s quote from Joel and his deductions supported by that quote.

There can be no question that Joel was referring to the salvation that takes place on judgment day when he said, “Whoever calls upon the Lord will be saved.” (See Joel 2:30-32 below[1] and you will agree.) And from a simple word study involving the phrase “call upon the Lord” in its various forms, we know also that calling upon the Lord is not a one time act but involves a way of living in dependence upon God through continual prayer and communion, etc. So, when Paul quotes Joel in Romans 10:13, it is clear that he is referring to being saved from the wrath of God on judgment day. Paul clearly believed that those who “call upon the Lord” as a way of life are the people who will be saved from the wrath of God on judgment day. He is definitely not teaching that in order to be regenerated, they must call upon the Lord as a way of life.  On the contrary, calling upon the Lord as a way of life is the  RESULT of being regenerated, not visa versa.

Who are the ones who call upon the Lord as a way of life? According to Paul, they are the people who “believe.” How then shall they call on Him in whom they have not believed? (Romans 10:14). People must first believe. And all those who do believe call upon the Lord as a way of life from that point on.

Since Paul is clearly talking about salvation from God’s wrath in verses 13 and 14, why should we assume he is talking about the immediate results of regeneration in verse 9? He seems to be presenting parallel thoughts here. Just as calling upon the Lord accompanies believing, so also confessing Jesus as Lord accompanies believing. Both the calling and the confessing are THE RESULT of regeneration, not vise versa.

 3. The rest of the book of Romans is not in conflict with my interpretation.

 Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Romans 5:9-10).

 “And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed” (Romans 13:11).

Summary

As I see it, Paul seems to be purposely setting forth different events in Romans 10:9 and 10.

First, in verse 9, he says that in order to be saved from the wrath of God, a person must believe the gospel from his heart and that believing must be evidenced by confession that shows allegiance to Jesus. If he believes the gospel from the heart and confesses the Lord Jesus, he will be saved from the wrath of God that will be poured out at the judgment.

He then spells out the sequence in verse 10:

1. When a person believes, he is justified. (This is in full harmony with his teaching in the earlier chapters of Romans.)
2. Because he believes, he confesses with his mouth (in the threat of persecution) his allegiance to Jesus. This confession is evidence that he truly believes. Without such evidence, a person will not be saved from the wrath of God that will be poured out when Jesus comes back. But because a person confesses Jesus (and continues to so until he dies[2]), he will be saved from that wrath.

 

[1] “And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the Lord.  And it shall come to pass That whoever calls on the name of the Lord Shall be saved. For in Mount Zion and in Jerusalem there shall be deliverance, As the Lord has said, Among the remnant whom the Lord calls (Joel 2:30-32)

[2] The Greek verb form for “confess” in verse 9 does not imply in itself the idea of confessing until the day you die. I added this idea in my parenthetical note on the basis of many other scriptures that allude to this idea. For example: “He that endures to the end will be saved” (Matthew 10:22). 

 

Disclaimer about my referencing the Greek language in my articles:

I am attempting to learn the Greek language.  But as of now, I do not know the Greek language.

When I reference the Greek language in my articles, I do so based upon observations I make using the many excellent tools available to English speaking people in computer programs.

The ONE THING I do not want to convey is that I have a special access to God’s truth due to superior knowledge of the original languages of the Bible!

 

Comparative value of language skills verses proper attitude as I see it:

The most important ingredient to gaining God’s truth is a humble, seeking heart!

One man might be a master in the Greek and Hebrew languages but not have a humble, seeking heart.  Another man might have only a New International Version of the English Bible and limited English skills (and no computer)…but have a humble, seeking heart. It is the second man who is in a better position to lay hold of God’s truth.

So, whenever you notice me referencing the Greek language, please just consider it my feeble attempt to convey truth to the best of my limited ability.

 

On occasion, a Christian will ask me, “Which translation should I use?” In the past, I usually responded by saying that while some are better than others in my opinion, virtually all of the English versions of the Bible contain the message from God that is useful for our spiritual nourishment. Even today, I believe that for the English speaking Christian, the single most important factor involved in our spiritual nourishment is the attitude we bring to the Word of God. If I am surrendered to Him and seeking Him with all my heart, He will meet with me and provide the spiritual nourishment I need that is available through the Bible.

Having said this, let me now attempt to address the question more specifically. From the outset, I want to stress that the decision concerning which Bible to use is one that should be made by each individual Christian. In order to make such a decision intelligently, you really must spend the time to first understand the issues involved. I don’t recommend making your decision based solely upon what Bible your pastor uses. The more you know about all the issues, the more satisfied you will be with your decision over time. This way, you can avoid spending hundreds of dollars on various Bibles that ultimately just sit on the shelf collecting dust.

Note: For the purpose of this discussion, I am not going to address the question about the Hebrew text used to create the English translation of the Old Testament. Most Christians are primarily concerned with the accuracy of the New Testament writings and they generally spend more time studying it and teaching from it.

 

1. What Greek text did the translators use when they created their version of the English New Testament?

Most Christians would not even ask this question but the more I study this subject, the more important this question seems to be. Based upon my studies of this subject, it appears that up until the later 1800’s, most Greek scholars were in general agreement about the Greek New Testament text. The scholars had fewer Greek manuscripts available back then. Also, since that time, some manuscripts have been discovered that were much older. Generally, they compared all the manuscripts available with each other and opted to use the texts that seemed in agreement with each other. When they came across manuscripts that seem to have obvious errors in comparison to the majority of the ones that agreed with each other, they normally did not give them much weight. Nevertheless, they did make decisions, even back then, as to what Greek text seemed most likely to represent the original writings. But in their decision making, they placed much weight on the basis of what the majority of manuscripts had in agreement with each other. For example, if forty manuscripts agreed exactly as to what John 3:16 said word for word, and they came across one that had different wording, they concluded that the different one was not accurate. My example overly simplifies the process but I give it just to get across the basic concept of letting the majority of manuscripts that agree overrule those that seem to be in disagreement. Sometimes, other factors were used in their decision making when it seemed appropriate. But in general, the scholars back then did not have much to disagree about compared to the disagreement that exists about these matters today. The most famous complete New Testament Greek Text compiled on the basis of two manuscripts available at the time was known as the Textus Receptus, put together by a man named Erasmus. This was the Greek Text used as the basis for the King James Bible.

During the 1800’s, more Greek manuscripts were being discovered and some of these manuscripts were much older than the ones that formed the basis for the Textus Receptus. In the later 1800’s, a man named Hort (along with his associate Westcott), believed that since these recently discovered manuscripts were so much older, logic would suggest that they must be more accurate and closer to the originals. He spent many years attempting to convince his scholarly peers that the accepted Greek Text should be revised to reflect some of the differences that the older manuscripts contained. He developed a theory for considering such changes based mainly upon what many believe is pragmatic reasoning in order to arrive at which text is accurate. He believed the following tests should be applied:

-The more difficult reading (between say, two different manuscripts) should be preferred.

-The shorter reading is to be preferred (normally).

-The more verbally dissonant readings of parallel passages is preferred.

-The less refined grammatical construction is preferred.

These tests are obviously subjective and depend upon the man doing the evaluation of the actual text itself rather than hard external evidence.

To some, these tests may seem odd but Hort believed that over time, scribes probably made slight changes to make the text sound better and harmonize better. He also concluded that some manuscripts should be given more weight than others because of their age and where they were discovered. But one premise that governed his thinking was that the New Testament text should be treated like any other work of antiquity. He did not seem to consider the idea that God was involved in preserving the text. Many scholars now question many of his conclusions about the weighting of manuscripts based upon location and date. Also, even more scholars are uncomfortable letting men make decisions about the text by applying subjective pragmatic reasoning.

As a result of the application of Hort’s textual criticism theories, most modern Greek Texts[1] have many variations from the Textus Receptus. Most will say that these differences are insignificant but what if these differences are not even correct? Some scholars believe that the entire Hort theory has resulted in an inferior Greek text. They believe that the Hort theory is greatly flawed and destructive. But except for the New King James version, all the modern English translations are based upon the Greek text that was developed using Hort’s theory.

To demonstrate some of those differences, I will provide actual examples of differences between the Textus Receptus text and the modern Greek texts. To do so, I will use verses from the King James Version compared to verses from the New American Standard Bible. Though both Bibles are in the English, the differences between the verses in English are based completely on the Greek texts used as their basis. Other examples could be given but these are perhaps the most glaring differences. After reading them side by side, you will be able to judge for yourself whether you think that the differences between the Greek Texts are important enough to factor in your thinking process.

In Luke 2:43, the modern Greek does not make the same distinction as the Textus Receptus about the true parents of Jesus.

and as they were returning, after spending the full number of days, the boy Jesus stayed behind in Jerusalem. But His parents were unaware of it (Luke 2:43 NASB)

 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it (Luke 2:43 KJV)

In the Textus Receptus, there seems to be a distinction between Mary as the mother of Jesus and Joseph merely being Mary’s husband but not the father of Jesus.

 

In II Peter 2:17, hell is described as something that is for ever in the Textus Receptus but not in the modern Greek text:

These are springs without water and mists driven by a storm, for whom the black darkness has been reserved (II Peter 2:17 NASB)

 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever  (II Peter 2:17 KJV)

 

In Mark 9:44 and 46, hell again is pictured as for ever in the Textus Receptus but in the Modern Greek text, this aspect is missing. (But the NASB includes the Textus Receptus idea in brackets with a note that this is not in the earlier manuscripts.)

 where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched (Mark 9:44-46 KJV)

 [Where their worm does not die, and the fire is not quenched.]  If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell,  [where their worm does not die, and the fire is not quenched.]  (Mark 9:44-46 NASB)

 

 

In John 3:13, the Textus Receptus says that the Son of Man is in heaven. This might allude to the idea that God the Son is omnipresent.(The modern Greek text does not include this.)

No one has ascended into heaven, but He who descended from heaven: the Son of Man. (John 3:13 NASB)

 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (John 3:13 KJV)

 

In I Corinthians 15:47, the Textus Receptus rendering conveys deity of Christ while the modern Greek text does not.

The first man is from the earth, earthy; the second man is from heaven. (I Corinthians 15:47 NASB)

The first man is of the earth, earthy; the second man is the Lord from heaven (I Corinthians 15:47 KJV)

 

In I Timothy 3:16, the Textus Receptus strongly declares the deity of Christ but the modern Greek text does not:

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (I Timothy 3:16 KJV)

By common confession, great is the mystery of godliness:He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels,Proclaimed among the nations, Believed on in the world, Taken up in glory.  (I Timothy 3:16 NASB)

 

In I Timothy 6:5, the Textus Receptus teaches that we should withdraw from certain people while the modern Greek text does not.

and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. (I Timothy 6:5 NASB)

Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself (I Timothy 6:5 KJV)

 

 

In Luke 2:14, the modern Greek text seems to picture man differently than the rest of the Bible portrays man.

“Glory to God in the highest, And on earth peace among men with whom He is pleased.” (Luke 2:14 NASB)

Glory to God in the highest, and on earth peace, good will toward men. (Luke 2:14 KJV)

 

2. Which is the most accurate Greek text?

Because so much time has passed since it was first written, it is difficult to answer this question. But I believe there is enough evidence available for people like you and me to at lease become more informed. Having studied this off and on over the years, and especially more lately, I am now convinced that the modern Greek text is based upon faulty pragmatic reasoning of a few men. Below, I will state my reasons without going in to too much detail. Then, I will provide references of resources available to Christians to investigate the matter in a more thorough manner if they so choose.

 

Why the Hort theory is flawed.

One of the main premises for the Hort theory is that older Greek manuscripts are more likely to be accurate because they were created at a date closer to the original writings. When you accept this premise, you are suddenly faced with a major problem because many variations exist between these older manuscripts and the long accepted Greek text. Not only this, but more variations exist even between the older manuscripts themselves.

On the surface, one might conclude that there are simply more errors in these older manuscripts based on the fact that there are so many variances. If I were living in Hort’s day, I would probably have concluded that these older manuscripts were simply inferior because they were so riddled with variances. I think I would have considered the likelihood that God was watching over the Greek text down through the centuries and preserved them through His Church and that these older manuscripts were not a factor.

Hort actually wrote that the New Testament Greek text should be viewed scientifically and in the same manner one would view any ancient Greek documents. In other words, he assumed that errors were always creeping into the text and being duplicated as manuscripts were copied over time. In his mind, humans make mistakes and these mistakes will indeed impact the integrity of the Greek manuscripts just as can be observed in other ancient Greek writings. Yet, historically, God’s people who reverence Him understand the importance of preserving the original documents because they considered them the Word of God.

The Textus Receptus was based upon Greek manuscripts that date much later than the ones Hort valued so much. These later manuscripts were classified as “Byzantine” and thought by Hort to have been purposely edited so that they harmonize better. After all, there were much, much fewer variations between these later “Byzantine” manuscripts. He concluded that someone purposely edited them. But a major premise of Hort’s theory (as he admitted) rests upon the idea that the text contained in the Byzantine manuscripts dates later than 400 A.D. He believed that editing and harmonizing would have taken place over time. But further analysis since the time of Hort has shown that the early Church fathers dating back as far as 100 A.D. quoted from what appears to be, the traditional (“Byzantine”) text. This indicates that though the physical “Byzantine” manuscripts are newer than some of the older manuscripts, the text itself dates much older than Hort assumed.

Besides this, one must consider that if these “Byzantine” manuscripts were considered most reliable by the Church, they would have had to keep making copies simply because the older ones would wear out. If the people of God considered them most reliable, they would have been using them the most and with use comes wear. So, they would be forced to make copies as older ones wore out. So, just because the Byzantine manuscripts are dated much later, one should not assume that they do not faithfully represent the originals. It could just as well indicate that they were considered most accurate down through time.

In fact, one should logically question the older manuscripts. Most of them were discovered in northern Africa, away from the area where the Greek language flourished the most. By the end of the 2^nd century, very few people in northern Africa continued speaking Greek. On the other hand, in the general area where the Byzantine manuscripts were found, Greek continued to be spoken much longer. So, logically, the people of God that actually spoke Greek would more likely be the ones making the copies when necessary. The person who speaks Greek has a much greater likelihood of making a good copy of the Greek manuscripts than someone who does not speak it fluently. So, if people in Africa had to make copies without the benefit of speaking Greek fluently, many errors would more likely be made. (Try making a copy of a Greek document yourself long hand to prove this.)

In addition, one should ask, why were such old manuscripts even in existence at all? If they were being used, they would have disintegrated long ago. Isn’t it possible that these were not being used because God’s people preferred better, more accurate manuscripts that eventually did wear out. Perhaps these manuscripts sat on shelves in the same way a New Word Translation would sit on a Christian’s shelf (not be used) today. (The New Word Translation is the Bible that Jehovah’s Witnesses use and it is riddled with errors. So, a Christian would only keep one around to look at if needed for reference.)

Bottom line, a growing number of Greek scholars have rejected Hort’s premise about the dating of the text contained in the Byzantine manuscripts. If this premise is flawed, then why would we want to discard a rendering that a majority of Greek manuscripts agree upon and insert a different rendering from one or two of these older manuscripts? And who is qualified to even determine such things?

To his credit, Hort at least realized how dangerous it is for men to make such decisions. So, he developed a list of guidelines mentioned previously to help in the decision making. Here are those guidelines again:

-The more difficult reading (between say, two different manuscripts) should be preferred.

-The shorter reading is to be preferred (normally).

-The more verbally dissonant readings of parallel passages is preferred.

-The less refined grammatical construction is preferred.

 

In light of all the things we now know, and especially if you believe that God has been watching over His Word all along, these guidelines actually open the floodgates for errors to enter into the Greek text.

Why not let the “Majority” of renderings that agree with one another guide us?

Hort’s subjective, pragmatic approach often ignores the fact that so many manuscripts agree with each other and then inserts a rendering that does not agree even though only one or a few manuscripts include that rendering. And using his guidelines, we will end up with a text that will actually harmonize less with itself.

But if you believe that God cares about His Word and is involved with preserving it, wouldn’t it seem much more appropriate to think that if you have a majority of manuscripts agreeing together about a rendering, then it is most likely the correct rendering? Why let a couple of manuscripts that disagree with the majority overrule the majority? Using this “majority agreement indicates the preferred rendering” approach, scholars have compiled a Greek text called the “Majority Text.” This Majority Text happens to agree with the Textus Receptus for the most part. The more notable variations occur in the book of Revelation. (Erasmus did not have Greek manuscripts for all of the book of Revelation when he compiled the Textus Receptus so he translated the Latin back into Greek to complete the work for a very small portion at the end of Revelation.)

The early Church did not have a printing press. As a result, they relied upon careful men to make handwritten copies. Because they revered God, they paid close attention to what they were doing believing they were making copies of His Word. In addition, they made many copies of the original documents very soon, if not immediately after they were written. Some of the N.T. authors actually specified that their letters be read in various churches. The best way to do this was to make a few copies at once so that this command could be carried out. It is likely that many, many copies of these original documents existed within months after they were written, not years. Therefore, since so many accurate copies existed of each document, it is most logical that a majority of manuscripts would continue to agree with each other over time.

I believe that men like Hort and many others since his time have unintentionally caused unnecessary toil within the Church by opting for a subjective, flawed approach to developing the modern Greek text that most of the modern translations used as the basis for translation.

If you wish to study this in much greater detail, I highly recommend a book by Wilber N. Pickering called, “The Identity of the New Testament IV.” But be warned, that it is very technical and a very slow read.

 

3. Once you know which Greek text is most accurate, now you can decide which English version would be the closest to the original writings.

Because they are based upon a flawed Greek text, I believe the modern English translations (except for the NKJV) are inferior in representing the original Greek text. While the King James Version is not perfect, I believe it better represents the original Greek text simply because I believe that the Textus Receptus better represents the original Greek text. The only modern translation that follows the Textus Receptus (as well as notations where the Majority Text differs though rarely) is the New King James Version (NKJV). The preface of the NKJV states their purposes for following the Textus Receptus in favor of the critical modern Greek text. It is a short, but good explanation that addresses some of the same concerns that I have stated above.

I would also recommend that when using study tools and on-line helps, Christians should try to use the ones that are based upon the Textus Receptus or Majority Text and the King James Version in English. For example, using the computer version of Strong’s concordance, you can do a word study in the use of Greek words in the Textus Receptus rather than using the concordances based upon the modern Greek texts. I recommend the Blue Letter on line web site for the many tools that will allow you to study words found in the Greek Text using the KJV and Strong’s as the basis. See the link here:  Blue Letter Bible

 

 

 

 

 

 

 

 

[1] There are two notable exceptions: the Hodges-Farstadt edition, and the Robinson-Pierpont edition, based upon the Majority Text.

Preface note: Below is a collection of New Testament verses that teach about God’s plan for followers of Jesus to suffer unjust treatment and hatred from the world. If a person finds it difficult reading through them all, it may be that these verses are just not comfortable for him to think about.

  

The judgment is seen to be just because we suffered with Christ

 

³ We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each other, ⁴ so that we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, ⁵ which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer;⁶ since it is a righteous thing with God to repay with tribulation those who trouble you, ⁷ and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, ⁸ in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ.⁹ These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power,¹⁰ when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe,^[a] because our testimony among you was believed. II Thess 1:3-10)

 

²⁷ Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, ²⁸ and not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation,^[d] and that from God. ²⁹ For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, ³⁰ having the same conflict which you saw in me and now hear is in me” (Phil 1:27-30).

 

Others were tortured, not accepting deliverance, that they might obtain a better resurrection. ³⁶ Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. ³⁷ They were stoned, they were sawn in two, were tempted,^[f] were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented— ³⁸ of whom the world was not worthy” (Hebrews 11:35-38)

 

¹³ These all died in faith, not having received the promises, but having seen them afar off were assured of them,^[c]embraced them and confessed that they were strangers and pilgrims on the earth. ¹⁴ For those who say such things declare plainly that they seek a homeland. ¹⁵ And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. ¹⁶ But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them” (Hebrews 11:13-16).

 

²⁴ By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, ²⁵ choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, ²⁶ esteeming the reproach of Christ greater riches than the treasures in^[e] Egypt; for he looked to the reward” (Hebrews 11:24-26).

 

“If the world hates you, you know that it hated Me before it hated you” (John 15:18).

 

²² And you will be hated by all for My name’s sake. But he who endures to the end will be saved” (Matthew 10:22).

 

 

Suffering with Christ necessary in order to be classified as God’s children who will be glorified:

 

¹⁶ The Spirit Himself bears witness with our spirit that we are children of God, ¹⁷ and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (Romans 8:16-17)

 

⁸ Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ ⁹ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; ¹⁰ that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, ¹¹ if, by any means, I may attain to the resurrection from the dead” (Phil 3:8-11).

 

Blessed are those who are persecuted for righteousness’ sake,    For theirs is the kingdom of heaven” (Matthew 5:10).

 

 your patience and faith in all your persecutions and tribulations that you endure, ⁵ which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer” (II Thess 1:4-5)

 

If we endure, We shall also reign with Him.
If we deny Him, He also will deny us” (II Tim 3:12)

 

 ⁸ For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. ⁹ This is a faithful saying and worthy of all acceptance. ¹⁰ For to this end we both labor and suffer reproach,^[a] because we trust in the living God, who is the Savior of all men, especially of those who believe” (I Tim 4:8-10).

 

⁴⁰ And they agreed with him, and when they had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.⁴¹ So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His^[d] name” (Acts 5:40-41)  Evidence that disciples believed this.

 

⁴⁹ “I came to send fire on the earth, and how I wish it were already kindled! ⁵⁰ But I have a baptism to be baptized with, and how distressed I am till it is accomplished! ⁵¹ Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division. ⁵² For from now on five in one house will be divided: three against two, and two against three. ⁵³ Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.” (Luke 12:49-53)

 

 

²⁴ “Then he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.’ ²⁵ But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented. ²⁶ And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’(Luke 16:24-26)

 

 

Suffering with Christ evidence that we believe (and will be saved in the end):

 

⁶ And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, (I Thess 1:6)

 

¹³ For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. ¹⁴ For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans,¹⁵ who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, ¹⁶ forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost. (I Thess 2: 13-16)

 

⁸ Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God, (II Tim 1:8) (Being ashamed indicates we really don’t believe the gospel)

³² “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. ³³ But whoever denies Me before men, him I will also deny before My Father who is in heaven” (Matthew 10:32-33)

⁴² And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.” (Matthew 10:42)

³⁴ Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: ³⁵ for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; ³⁶ I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’

³⁷ “Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed You, or thirsty and give You drink? ³⁸ When did we see You a stranger and take You in, or naked and clothe You? ³⁹ Or when did we see You sick, or in prison, and come to You?’ ⁴⁰ And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did It  to one of the least of these My brethren, you did it to Me.’ (Matthew 25:34-40)

 

“But woe to you who are rich,    For you have received your consolation.
²⁵ Woe to you who are full,    For you shall hunger.
Woe to you who laugh now,    For you shall mourn and weep.
²⁶ Woe to you^[e] when all^[f] men speak well of you,    For so did their fathers to the false prophets. (Luke 6:24-26)

(True followers of Jesus would never get elected because the world hates true followers of Jesus. …my words here)

¹⁵ And He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God. (Luke 16:15)

²⁰ But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; ²¹ yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. (Matthew 13:20-21)

²³ Then He said to them all, “If anyone desires to come after Me, let him deny himself, and take up his cross daily,^[a] and follow Me. ²⁴ For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. ²⁵ For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? ²⁶ For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels. (Luke 9:23-26)

 

 ²⁶ “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.²⁷ And whoever does not bear his cross and come after Me cannot be My disciple.  (Luke 14:26-27)

⁴ “And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. ⁵ But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him! (Luke 12:4-5)

 For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day. (II Tim 2:2) (Being convinced of the gospel promises results in us not being ashamed…my words here)

 

¹² Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (II Tim 3:12)

 

Called for this purpose:

 

But when you do good and suffer, if you take it patiently, this is commendable before God. ²¹ For to this you were called, because Christ also suffered for us,^[f] leaving us^[g] an example, that you should follow His steps: (I Peter 2:20-21)

²⁹ For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, ³⁰ having the same conflict which you saw in me and now hear is in me” (Phil 1:29)

 

 that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this” (I Thess 3:3)

 

 ³ Go your way; behold, I send you out as lambs among wolves. (Luke 10:3)

 

Degree of glory proportional to degree we share Christ’s sufferings:

 

¹¹ “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.¹² Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matthew 5:11-12).

 

¹² Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; ¹³ but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. ¹⁴ If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you.^[d] On their part He is blasphemed, but on your part He is glorified” (I Peter 4:12-14)

 

¹² Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. ¹³ Therefore let us go forth to Him, outside the camp, bearing His reproach. ¹⁴ For here we have no continuing city, but we seek the one to come. (Hebrews 13:12-14)

 

Other

¹⁶ Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. ¹⁷ For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, ¹⁸ while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal. For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. ² For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, ³ if indeed, having been clothed, we shall not be found naked. ⁴ For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. (II Cor 4:16 – 5:4)