| Gateway Baptist Church Independent Unaffiliated Separated Soul-Winning KJV "It Does Make A Difference What You Believe". |
In II Timothy 2:15 Paul instructed Timothy, "Study . . . rightly dividing the word of
truth." The very fact there is such a commandment implies that it is possible to do
otherwise. In H. Frank Fort's work, Rightly Dividing the Word of Truth, reference is
made to " . . . many things which may be done with God's Word which would nullify its
power for good."
Explaining, Bro. Fort points out the following, "One may pervert the gospel of Christ
Gal 1:7; One may frustrate the grace of God Gal 2:21; One may wrest . . . the . . .
scriptures of God II Pet 3:16; One may corrupt the word of God II Cor 2:17; or One may
hold down the truth Rm 1:18."
He continues saying, " . . . one must rightly divide the word of truth. To do
otherwise is to dishonor God and deprive man of God's blessings. God's purposes are
not known through the mishandling of his word, but only through his word rightly
divided. If not rightly divided, it isn't the word of promise."
Much of the preaching and teaching in our day, as in other periods, demonstrates the
failure to rightly divide the word of truth. Instead the offerings from pulpits are
often a kind of text preaching, that is, the taking of a particular verse or phrase
then producing a light homily for emotional effect. Little regard is shown for
context, the subjects to whom applicable, or what God's Word says elsewhere related to
the same subject.
Such carelessness has caused a number of preachers and teachers to take promises
applicable to the children of God, regarding their spiritual growth and blessing, and
apply those principles to alien sinners. Nothing, however, ends right that begins
wrong.
To rightly divide the word of truth is to keep each part in its own place--to
interpret Scripture in the light of Scripture. Christ said, " . . . thy word is truth"
(Jn 17:17). In rightly dividing the word of truth one learns that all truth is not
imposed on all men indiscriminately, nor is it all designed of God to accomplish the
same end.
The word of truth distinguishes between men, dividing them into two classes--the
children of God and those who are not. There is no middle ground.
Thus we read of those who are of God and those who are not of God (Jn 8:44, 47; I Jn
4:6); of those not condemned and of those who are condemned (Jn 3:18); of those who
believe on the Son and those who believe not the Son (Jn 3:36); and of those who have
life and those who have not life (I Jn 5:12).
There is a specific portion of the truth designed by God to beget children (Ja 1;18; I
Pet 1:22-23, 25). There is also a specific portion of the truth designed by God to
direct the lives of those who are His children (Gal 5:6-7; I Jn 1:6; 3:18; II Jn 4;
III Jn 3). As a result, any passage involving words like the truth must be examined in
the light of its Biblical setting to Scripturally determine the meaning of the text.
Consider Jude 3 where reference is made to the faith which was once delivered unto the
saints. Here we have a system called the faith. We learn it has been delivered unto
the saints, not alien sinners.
The faith does not reveal two wills of God, but rather two aspects of the one will of
God. Where men are unbelievers the will of God is stated by Jesus. "And, this is the
will of him that sent me, that every one which seeth the Son, and believeth on him,
may have everlasting life; and I will raise him up at the last day (Jn 6:40).
Yet, since there is another class of men, the children of God, then God's Word also
speaks of " . . . the will of God in Christ Jesus concerning you" (I Thes 5:18).
Notice, the first is imposed upon unbelievers, those dead in trespasses and sins that
they might believe and have life. The second is imposed upon believers, those who are
dead indeed unto sin, but alive unto God so the life they have might be made manifest.
We have the faith as a system. That faith divides the human family into two groups and
imposes obligations on each. To take the elements applicable to the children of God
and impose them on alien sinners is a gross perversion, mishandling, of God's Word.
Yet, this is the very thing being done with God's Word, especially in the area of
salvation texts.
It is a fact. Not every text referencing salvation speaks of salvation in a primary
sense.
A number of men recognize this fact. Lewis Sperry Chafer writing of three tenses of
salvation noted, "There are certain Scriptures which, when speaking of salvation,
refer to it as being wholly past, or completed for the one who believed . . . and so
complete is this divine work that the saved one is said to be safe forever. The
Present Tense . . . has to do with present salvation from the . . . power of sin. The
Future Tense . . . the believer will yet be saved into full conformity to Christ . . .
"
Chafer continues, "Since salvation from the power of sin is God's gracious provision
for those whom He has already saved from the guilt and penalty of sin, this doctrine,
in its application, is limited to Christians."
Clarence Larkin similarly writes, "Salvation is a 'threefold process.' So we can say
that we are saved, that we are being saved, and that we will be saved . . . We are
saved from the PENALTY of sin . . . We are saved from the POWER of sin . . . We are to
be saved from the PRESENCE of sin . . .
Everything God offers man involving these three tenses of salvation corresponds to the
threefold work of Christ. Larkin states, "The office work of Christ is Threefold, that
of PROPHET, PRIEST and KING. But He does not hold these offices conjointly but
successively. . . .it is not until after His incarnation that He entered fully on His
Prophetic Office. As a Prophet, Christ foretold His Death and Resurrection. Christ's
present work is that of a High Priest. Heaven not earth, is the sphere of Christ's
PRIESTLY Ministry. Christ's future work is that of KING."
C.I. Scofield presents the same threefold framework discussing the shepherd work of
our Lord. "The shepherd work of our Lord has three aspects: (1) As the Good Shepherd
He gives His life for the sheep (Jn 10:11), and is, therefore, the door by which if
any man enter in he shall be saved (Jn 10:9) . . . ; (2) He is the Great Shepherd,
brought again from the dead (Heb 13:20), to care for and make perfect the sheep . . .
; and (3) He is the Chief Shepherd who is coming in glory to give crowns of reward to
the faithful shepherds (I Pet 5:4).
Salvation is a synonym for deliverance. The Word of God employs these terms in ways
other than speaking of what God offers to alien sinners. Many men today have taken
that aspect of salvation which God offers His children through certain conditions and
applies it to the means an alien sinner receives eternal life.
As a result, the simple means of receiving eternal life has become a mixture of
obligations that God never imposed on the alien sinner. Listening to the invitation
given in the average church today, one hears the invitation extended to the alien
sinner for eternal life followed by varied, multitudinous and conflicting conditions
for the alien sinner to meet. This does not comport with Bible truth rightly divided.
A widely distributed pamphlet printed by Campus Crusade for Christ International
declares four spiritual laws. The pamphlet says, "We must individually receive Jesus
Christ as Savior and Lord . . . John 1:12. We receive Christ through faith . . .
Ephesians 2:8, 9. When we receive Christ, we experience a new birth . . . John 3:1-8.
We receive Christ by personal invitation . . . Revelation 3:20.
The pamphlet then declares, "You can receive Christ right now by faith through prayer"
(emphasis mine). In addition to faith, notice a prayer condition for salvation is
added.
Chafer writes, "In the New Testament in about one hundred and fifteen passages, the
salvation of a sinner is declared to depend only upon believing. The divine message is
not believe and pray, believe and confess sin, believe and confess Christ, believe and
be baptized . . . "
On the one side, Campus Crusade says, " . . . receive Christ right now by faith
through prayer." On the other side, Chafer says, "The divine message is not believe
and pray . . . "
What is the alien sinner to believe amid such conflicting testimony? The Word of God
rightly divided gives a clear-cut answer. Concerning the alien sinner and prayer, Paul
makes clear, "How then shall they call on him in whom they have not believed?" (Rm
10:14). Chafer is correct. Prayer belongs to the second aspect of God's salvation, not
the first. Prayer is exclusive to the child of God and is not for the alien sinner
seeking to become a child of God.
In II Corinthians 1:10 we read, "Who delivered us from so great a death, and doth
deliver: in whom we trust that he will yet deliver us." Here we have this triad: 1)
delivered, past tense; 2) doth deliver, present tense; and 3) will yet deliver, future
tense.
These three tenses of salvation correspond exactly to the language of God's Word
elsewhere. In Ephesians 2:8, "For by grace are ye saved by faith; and that not of
yourselves: it is the gift of God." The salvation of this text is not a process, but
is an accomplished fact and corresponds to the delivered of II Corinthians 1:10.
In Hebrews 7:25 we read, "Wherefore he is able also to save them to the uttermost that
come unto God by him, seeing he ever liveth to make intercession for them." The
salvation of this text involves what Christ is doing as High Priest in behalf of them
that come unto God by him.
This language is applicable to the saved, not alien sinners. Alien sinners are never
told to come unto God by him. Alien sinner are instructed: 1) Come unto me . . . Mt
11:28; 2) . . . come to me Jn 5:40; 3) . . . cometh to me Jn 6:35; 4) . . . come to me
. . . cometh to me Jn 6:37; 5) . . . come to me Jn 6:44; 6) . . . cometh unto me Jn
6:45; and 7) . . . come unto me Jn 6:65.
The saved, however, are instructed in words such as: 1) . . . cometh unto the Father .
. . by me Jn 14:6; 2) . . . come unto God by him Heb 7:25; 3) By him . . . to God Heb
13:15; and 4) . . . to God by Jesus Christ I Pet 2:5.
Therefore, the salvation of Hebrews 7:25 is offered to those who are already the
children of God, and is not the approach of the alien in order to be made a child of
God. This salvation corresponds to the doth deliver of II Corinthians 1:10, in the
second aspect.
Then in Romans 13:11 we read, "And that, knowing the time, that now it is high time to
awake out of sleep: for now is our salvation nearer than when we believed." This
aspect of salvation corresponds to the will yet deliver of II Corinthians 1:10.
Looking further, the first aspect, deliverance from the penalty of sin is observed in
II Timothy 1:9. Who hath saved us . . . . .. not according to our works.
The second aspect, the believer's deliverance from the daily power and influence of
sin is observed in I Timothy 4:16. Take heed unto thyself, and unto the doctrine;
continue in them: for in doing this thou shalt both save thyself, and them that hear
thee.
The third aspect, deliverance from the very presence of sin at the coming of the Lord,
is observed in Hebrews 9:28. So Christ was once offered to bear the sins of many; and
unto them that look for him shall he appear the second time without sin unto salvation.
This triad of truth parallels the threefold work of Christ. From Revelations, we see
the Lord which was, which is, and which is to come Rev 1:8. From Hebrews, the writer
records, Hath he appeared Heb 9:26; Now to appear Heb 9:24; and Shall he appear Heb
9:28. Jesus said of Himself, I . . . am come into the world Jn 16:28; Now I am no more
in the world Jn 17:11; and I will that they . . . be with me where I am Jn 17:24.
The three offices of Christ as previously noted are Prophet (Jn 7:40; Acts 3:22-23),
Priest (Heb 4:14-16; 7:24-27; 8:4; 10:21); and King (Rev 19:16). The Shepherdhood of
Christ is shown in the Good Shepherd (Jn 10:11); the Great Shepherd (Heb 13:20-21);
and the Chief Shepherd ( I Pet 5:4).
For the lost sinner Grace . . . hath appeared Tit 2:11. For the child of God in his
daily life, the believer is commanded to the Throne of grace Heb 4:16. In the future,
yet to come, the child of God looks forward to the Grace that is to be brought I Pet
1:13.
Of the three aspects of God's salvation, as discovered in the Scriptures, only one
applies to the alien sinner, the first. Deliverance from the penalty of sin, which is
eternal death, was accomplished by Jesus Cross at Calvary. Access to this deliverance
or salvation is obtained by belief.
Both of the remaining two aspects of God's salvation, deliverance from the daily power
and influence of sin and the future deliverance of the child of God from the very
presence of sin at the appearing of our Lord, apply only to believers in Christ Jesus,
the saved. BD
truth." The very fact there is such a commandment implies that it is possible to do
otherwise. In H. Frank Fort's work, Rightly Dividing the Word of Truth, reference is
made to " . . . many things which may be done with God's Word which would nullify its
power for good."
Explaining, Bro. Fort points out the following, "One may pervert the gospel of Christ
Gal 1:7; One may frustrate the grace of God Gal 2:21; One may wrest . . . the . . .
scriptures of God II Pet 3:16; One may corrupt the word of God II Cor 2:17; or One may
hold down the truth Rm 1:18."
He continues saying, " . . . one must rightly divide the word of truth. To do
otherwise is to dishonor God and deprive man of God's blessings. God's purposes are
not known through the mishandling of his word, but only through his word rightly
divided. If not rightly divided, it isn't the word of promise."
Much of the preaching and teaching in our day, as in other periods, demonstrates the
failure to rightly divide the word of truth. Instead the offerings from pulpits are
often a kind of text preaching, that is, the taking of a particular verse or phrase
then producing a light homily for emotional effect. Little regard is shown for
context, the subjects to whom applicable, or what God's Word says elsewhere related to
the same subject.
Such carelessness has caused a number of preachers and teachers to take promises
applicable to the children of God, regarding their spiritual growth and blessing, and
apply those principles to alien sinners. Nothing, however, ends right that begins
wrong.
To rightly divide the word of truth is to keep each part in its own place--to
interpret Scripture in the light of Scripture. Christ said, " . . . thy word is truth"
(Jn 17:17). In rightly dividing the word of truth one learns that all truth is not
imposed on all men indiscriminately, nor is it all designed of God to accomplish the
same end.
The word of truth distinguishes between men, dividing them into two classes--the
children of God and those who are not. There is no middle ground.
Thus we read of those who are of God and those who are not of God (Jn 8:44, 47; I Jn
4:6); of those not condemned and of those who are condemned (Jn 3:18); of those who
believe on the Son and those who believe not the Son (Jn 3:36); and of those who have
life and those who have not life (I Jn 5:12).
There is a specific portion of the truth designed by God to beget children (Ja 1;18; I
Pet 1:22-23, 25). There is also a specific portion of the truth designed by God to
direct the lives of those who are His children (Gal 5:6-7; I Jn 1:6; 3:18; II Jn 4;
III Jn 3). As a result, any passage involving words like the truth must be examined in
the light of its Biblical setting to Scripturally determine the meaning of the text.
Consider Jude 3 where reference is made to the faith which was once delivered unto the
saints. Here we have a system called the faith. We learn it has been delivered unto
the saints, not alien sinners.
The faith does not reveal two wills of God, but rather two aspects of the one will of
God. Where men are unbelievers the will of God is stated by Jesus. "And, this is the
will of him that sent me, that every one which seeth the Son, and believeth on him,
may have everlasting life; and I will raise him up at the last day (Jn 6:40).
Yet, since there is another class of men, the children of God, then God's Word also
speaks of " . . . the will of God in Christ Jesus concerning you" (I Thes 5:18).
Notice, the first is imposed upon unbelievers, those dead in trespasses and sins that
they might believe and have life. The second is imposed upon believers, those who are
dead indeed unto sin, but alive unto God so the life they have might be made manifest.
We have the faith as a system. That faith divides the human family into two groups and
imposes obligations on each. To take the elements applicable to the children of God
and impose them on alien sinners is a gross perversion, mishandling, of God's Word.
Yet, this is the very thing being done with God's Word, especially in the area of
salvation texts.
It is a fact. Not every text referencing salvation speaks of salvation in a primary
sense.
A number of men recognize this fact. Lewis Sperry Chafer writing of three tenses of
salvation noted, "There are certain Scriptures which, when speaking of salvation,
refer to it as being wholly past, or completed for the one who believed . . . and so
complete is this divine work that the saved one is said to be safe forever. The
Present Tense . . . has to do with present salvation from the . . . power of sin. The
Future Tense . . . the believer will yet be saved into full conformity to Christ . . .
"
Chafer continues, "Since salvation from the power of sin is God's gracious provision
for those whom He has already saved from the guilt and penalty of sin, this doctrine,
in its application, is limited to Christians."
Clarence Larkin similarly writes, "Salvation is a 'threefold process.' So we can say
that we are saved, that we are being saved, and that we will be saved . . . We are
saved from the PENALTY of sin . . . We are saved from the POWER of sin . . . We are to
be saved from the PRESENCE of sin . . .
Everything God offers man involving these three tenses of salvation corresponds to the
threefold work of Christ. Larkin states, "The office work of Christ is Threefold, that
of PROPHET, PRIEST and KING. But He does not hold these offices conjointly but
successively. . . .it is not until after His incarnation that He entered fully on His
Prophetic Office. As a Prophet, Christ foretold His Death and Resurrection. Christ's
present work is that of a High Priest. Heaven not earth, is the sphere of Christ's
PRIESTLY Ministry. Christ's future work is that of KING."
C.I. Scofield presents the same threefold framework discussing the shepherd work of
our Lord. "The shepherd work of our Lord has three aspects: (1) As the Good Shepherd
He gives His life for the sheep (Jn 10:11), and is, therefore, the door by which if
any man enter in he shall be saved (Jn 10:9) . . . ; (2) He is the Great Shepherd,
brought again from the dead (Heb 13:20), to care for and make perfect the sheep . . .
; and (3) He is the Chief Shepherd who is coming in glory to give crowns of reward to
the faithful shepherds (I Pet 5:4).
Salvation is a synonym for deliverance. The Word of God employs these terms in ways
other than speaking of what God offers to alien sinners. Many men today have taken
that aspect of salvation which God offers His children through certain conditions and
applies it to the means an alien sinner receives eternal life.
As a result, the simple means of receiving eternal life has become a mixture of
obligations that God never imposed on the alien sinner. Listening to the invitation
given in the average church today, one hears the invitation extended to the alien
sinner for eternal life followed by varied, multitudinous and conflicting conditions
for the alien sinner to meet. This does not comport with Bible truth rightly divided.
A widely distributed pamphlet printed by Campus Crusade for Christ International
declares four spiritual laws. The pamphlet says, "We must individually receive Jesus
Christ as Savior and Lord . . . John 1:12. We receive Christ through faith . . .
Ephesians 2:8, 9. When we receive Christ, we experience a new birth . . . John 3:1-8.
We receive Christ by personal invitation . . . Revelation 3:20.
The pamphlet then declares, "You can receive Christ right now by faith through prayer"
(emphasis mine). In addition to faith, notice a prayer condition for salvation is
added.
Chafer writes, "In the New Testament in about one hundred and fifteen passages, the
salvation of a sinner is declared to depend only upon believing. The divine message is
not believe and pray, believe and confess sin, believe and confess Christ, believe and
be baptized . . . "
On the one side, Campus Crusade says, " . . . receive Christ right now by faith
through prayer." On the other side, Chafer says, "The divine message is not believe
and pray . . . "
What is the alien sinner to believe amid such conflicting testimony? The Word of God
rightly divided gives a clear-cut answer. Concerning the alien sinner and prayer, Paul
makes clear, "How then shall they call on him in whom they have not believed?" (Rm
10:14). Chafer is correct. Prayer belongs to the second aspect of God's salvation, not
the first. Prayer is exclusive to the child of God and is not for the alien sinner
seeking to become a child of God.
In II Corinthians 1:10 we read, "Who delivered us from so great a death, and doth
deliver: in whom we trust that he will yet deliver us." Here we have this triad: 1)
delivered, past tense; 2) doth deliver, present tense; and 3) will yet deliver, future
tense.
These three tenses of salvation correspond exactly to the language of God's Word
elsewhere. In Ephesians 2:8, "For by grace are ye saved by faith; and that not of
yourselves: it is the gift of God." The salvation of this text is not a process, but
is an accomplished fact and corresponds to the delivered of II Corinthians 1:10.
In Hebrews 7:25 we read, "Wherefore he is able also to save them to the uttermost that
come unto God by him, seeing he ever liveth to make intercession for them." The
salvation of this text involves what Christ is doing as High Priest in behalf of them
that come unto God by him.
This language is applicable to the saved, not alien sinners. Alien sinners are never
told to come unto God by him. Alien sinner are instructed: 1) Come unto me . . . Mt
11:28; 2) . . . come to me Jn 5:40; 3) . . . cometh to me Jn 6:35; 4) . . . come to me
. . . cometh to me Jn 6:37; 5) . . . come to me Jn 6:44; 6) . . . cometh unto me Jn
6:45; and 7) . . . come unto me Jn 6:65.
The saved, however, are instructed in words such as: 1) . . . cometh unto the Father .
. . by me Jn 14:6; 2) . . . come unto God by him Heb 7:25; 3) By him . . . to God Heb
13:15; and 4) . . . to God by Jesus Christ I Pet 2:5.
Therefore, the salvation of Hebrews 7:25 is offered to those who are already the
children of God, and is not the approach of the alien in order to be made a child of
God. This salvation corresponds to the doth deliver of II Corinthians 1:10, in the
second aspect.
Then in Romans 13:11 we read, "And that, knowing the time, that now it is high time to
awake out of sleep: for now is our salvation nearer than when we believed." This
aspect of salvation corresponds to the will yet deliver of II Corinthians 1:10.
Looking further, the first aspect, deliverance from the penalty of sin is observed in
II Timothy 1:9. Who hath saved us . . . . .. not according to our works.
The second aspect, the believer's deliverance from the daily power and influence of
sin is observed in I Timothy 4:16. Take heed unto thyself, and unto the doctrine;
continue in them: for in doing this thou shalt both save thyself, and them that hear
thee.
The third aspect, deliverance from the very presence of sin at the coming of the Lord,
is observed in Hebrews 9:28. So Christ was once offered to bear the sins of many; and
unto them that look for him shall he appear the second time without sin unto salvation.
This triad of truth parallels the threefold work of Christ. From Revelations, we see
the Lord which was, which is, and which is to come Rev 1:8. From Hebrews, the writer
records, Hath he appeared Heb 9:26; Now to appear Heb 9:24; and Shall he appear Heb
9:28. Jesus said of Himself, I . . . am come into the world Jn 16:28; Now I am no more
in the world Jn 17:11; and I will that they . . . be with me where I am Jn 17:24.
The three offices of Christ as previously noted are Prophet (Jn 7:40; Acts 3:22-23),
Priest (Heb 4:14-16; 7:24-27; 8:4; 10:21); and King (Rev 19:16). The Shepherdhood of
Christ is shown in the Good Shepherd (Jn 10:11); the Great Shepherd (Heb 13:20-21);
and the Chief Shepherd ( I Pet 5:4).
For the lost sinner Grace . . . hath appeared Tit 2:11. For the child of God in his
daily life, the believer is commanded to the Throne of grace Heb 4:16. In the future,
yet to come, the child of God looks forward to the Grace that is to be brought I Pet
1:13.
Of the three aspects of God's salvation, as discovered in the Scriptures, only one
applies to the alien sinner, the first. Deliverance from the penalty of sin, which is
eternal death, was accomplished by Jesus Cross at Calvary. Access to this deliverance
or salvation is obtained by belief.
Both of the remaining two aspects of God's salvation, deliverance from the daily power
and influence of sin and the future deliverance of the child of God from the very
presence of sin at the appearing of our Lord, apply only to believers in Christ Jesus,
the saved. BD
| Salvation in Three Aspects--an Overview CHAPTER 1 By Bobby Dunn |
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Copyright © 2007
Gateway Baptist
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All Rights Reserved