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| Gateway Baptist Church Independent Unaffiliated Separated Soul-Winning KJV "It Does Make A Difference What You Believe". |
Returning to John 6, let us now show that the primary aspect of salvation, namely
deliverance from the penalty of sin, is an accomplished fact for every believer in
Christ. As such, it differs substantially from the secondary aspect of salvation.
The former is an accomplished fact, never to be repeated, a present possession. While
the latter is in the process of accomplishment, and is the life time responsibility of
the saved. The former is in order to make one a child of God. The latter is in order
that the children of God might be able to serve God acceptably. The former is obtained
through believing in Christ, apart from all human merit. The latter is obtained by the
faithfulness of the believer in Christ. The former is associated with Christ's
death--His coming into the world the first time to save sinners. The latter is
associated with Christ's priestly work, His life in heaven itself, now to appear in
the presence of God for us.
That the primary aspect of salvation is an accomplished fact is ostensible in the
light of Bible language. In Colossians 1:12-14, we read: "Giving thanks unto the
Father, which hath made us meet to be partakers of the inheritance of the saints in
light: Who hath delivered us from the power of darkness, and hath translated us into
the kingdom of his dear Son: In whom we have redemption through his blood, even the
forgiveness of sins."
Notice the verb tense used:
1. Hath made us meet;
2. Ye are saved;
3. Hath raised us up;
4. And made us sit together in heavenly places in Christ Jesus.
Commenting on the verb used in the phrase, by grace ye are saved, I quote at length
from Kenneth S. Wuest, a Greek scholar: "We have here in the Greek what is called a
periphrastic construction. This is used when the writer cannot get all of the details
of action from one verbal form. So he uses two, a finite verb and a participle. The
participle here is in the perfect tense, which tense speaks of an action that took
place in past time and was completed in past time, having results existent in present
time. The translation reads, By grace have you been completely saved, with the present
result that you are in a saved state of being. The perfect tense speaks of the
existence of finished results in present time. He wants to show the persistence of
results through present time. So he uses the verb to be in the present tense which
gives durative force to the finished results. Thus, the full translation is, By grace
you have been saved in past time completely, with the result that you are in a state
of salvation wich persists through present time. The unending state of the believer in
salvation could not have been put in stronger or clearer language. The finished
results of the past act of salvation are always present with the reader. His present
state of salvation is dependent upon one thing . . . his past appropriation of the
Lord Jesus as Saviour. His initial act of faith brought him salvation in its three
aspects, justification . . .,sanctification . . ., and glorification . . .."
(Reference: Word Studies in the Greek New Testament, Vol I, pp. 66-67)
Wuest gives us a scholarly definition of the verb tense are saved in Ephesians 2:6,
showing it to be, in the sense used, an accomplished fact, By grace you have been
saved in past time completely, with the results that you are in a state of salvation
which persists through present time.
He then goes on to speak of our basic theme, salvation in its three aspects dividing
them into three parts, justification; sanctification--positional, progressive; and
glorification. The first he says is, ". . . the removal of the . . . penalty of sin .
. . an act that occurs at the moment of believing." The second he says is, " . . . the
process . . . which . . . eliminates sin from the experience of the believer . . . a
process that goes on all through the life of a Christian . . .." The third he says is,
" . . . the act of . . . transforming the mortal bodies of believers into glorified,
perfect bodies . . .."
The first is secured at the moment of believing. The third is applicable to the mortal
bodies of believers. Thus, the first and the third are conditioned, and secured on
exactly the same thing, namely believing in Christ.
Therefore, Christ taught, "Whoso eateth my flesh, and drinketh my blood, hath eternal
life; and I will raise him up at the last day" (Jn 6:54). Here, the words hath eternal
life are seen to be a present possession. Moreover, the possession obtains prior to
the fulfillment of the promise, " . . . I will raise him up at the last day," words
inappropriate to the inward man of the believer in Christ for that man has already
been raised up (Eph 2:6), quickened (2:1) and redeemed (1:6-7).
The raising up, quickening, and redeeming that is reserved for the future relates to
the outward man, or the body as I Thessalonians 4:16, Romans 8:11, 23 clearly
demonstrate. But, this latter aspect of truth obtains on exactly the same condition as
the first for our text affirms: Whoso eateth my flesh, and drinketh my blood, hath . .
..
But hath what? Two things. One, eternal life. Two, and I will raise him up at the last
day. What are these two things conditioned on? The same thing, namely, eateth my
flesh, and drinketh my blood, equivalent to believing on Christ, as we have previously
shown.
Had Christ said, "Whoso eateth my flesh and drinketh my blood has the remission of
only his past sins, and IF he holds out faithful to the end beyond that fact, I will
raise him up at the last day, even I could understand. You can read that kind of
teaching in the writings of men, but it is not anything God's Word teaches.
Alexander Campbell wrote, . . . to lay hold on eternal life . . . accompanied with
such exhortations, admonitions, cautions, as to make it a difficult and critical
affair, requiring all the . . . untiring assiduity and perseverance on our part . . ..
He goes on to speak of . . . the mighty struggle for eternal life and affirms that . .
. Christians need more aid to gain eternal life than sinners do to become Christians .
. .(The Christian System pp. 49, 48).
What Mr. Campbell terms as . . . a difficult and critical affair . . . the mighty
struggle . . ., Paul calls, . . . the gift of God. He says, . . . the gift of God is
eternal life through Jesus Christ our Lord Rm 6:23.
In the book, The Question Box, a well known Catholic work, is the following, "Eternal
life is to be proposed to those who do good unto the end and hope in God, both as a
grace, mercifully promised to the children of God through Jesus Christ, as a reward to
be faithfully rendered to their good works and merits, in virtue of the promise of God"
This statement speaks of eternal life . . . both as a grace . . . and as a reward . .
., and that is exactly what God's Word does not teach (Rom 4:4; 11:6; Eph 2:8-9).
Eternal life is never spoken of as a reward to be earned by a mixture of grace and
works.
From the book, After Sanctification, published by the Nazarene Publishing House and
written by T.M. Anderson, we read, "Reader, do not start for heaven, and through
neglect of your own duty to maintain holiness, and live it out to the glory of God,
end in hell . . .. Entrance into the everlasting Kingdom will be accorded those who
diligently strive to maintain their purity at all hazards" (pp. 109-110).
From the Book of Mormon, we read, "Therefore, I would that ye should be steadfast and
immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may
seal you, that you may be brought to heaven, that ye may have everlasting slavation
and eternal life . . . " (Mosiah 5:15).
We could multiply these testimonies but these suffice to show that religiously many
people are being taught the final aspect of salvation is predicated of conditions
beyond believing in Christ. Yet, Christ taught, Whoso eateth my flesh, and drinketh my
blood, hath eternal life (a present possession on the condition stated); and I will
(on precisely the same condition) raise him up at the last day. Paul affirmed, "Much
more then, being now justified by his blood, we shall be saved from wrath through him"
(Rm 5:9).
The words, much more then of verses 10 and 15, are used several times in this chapter.
The expression is a basis of arguing from the less to the greater thing. Christ died
for the ungodly, those without strength . . . sinners . . . enemies Rm 5:6, 8, 10. If
that is offered sinners, enemies of God, those who were lost, then how much more will
He do for His own who are NOW justified by his blood?
In the light of Mr. Campbell's words, previously quoted, that Christians need more aid
to gain eternal life than sinners do to become Christians, the words much more then
should be made to read, much less then. Paul affirmed, Much more then (not, much less
then), being (not someday in the distant future, but) now justified (not, by works of
faith, but) by his blood, we shall be saved (not merely from past sins, but) from
wrath (on exactly the same condition by which one is "now justified by his blood")
through him Rm 5:9.
Then verse 10 adds, "For if, when we were enemies, we were reconciled to God by the
death of his Son, (and, here we have the expression again) much more, being
reconciled, we shall be saved by his life."
Notice, first, Enemies . . . were reconciled to God by the death of his Son, and
second, but, those who have been thus reconciled to God are promised, we shall be
saved by his life. This hath eternal life is received by believing on Christ, no more
and no less. Unfortunately many Baptists are preaching a means of receiving eternal
life other than what Christ preached.
I attended a seminar at a Baptist Church in Houston and picked up a pamphlet entitled
The Nicodemus Incident, a pamphlet endorsed by that church. The last page reads, "Have
you been born again? You might pray something like this: Lord Jesus, I admit that I am
a sinner. I accept You as my Saviour. I believe that You died for me. I put my trust
in You. Save me. I do believe."
In another pamphlet found in the same church called How to Become a Christian, pages
four and five said, "Call on (Pray to) the Lord and Be Saved. The Bible says, Whoever
will call upon the name of the Lord will be saved (Romans 10:13 NASB). Whoever means
anyone can ask God for forgiveness of sin . . . Lord Jesus, I know You died on the
cross for me. I now turn from my sins and ask You to forgive me. I invite You into my
heart and life. I trust You as Savior and will follow You as Lord. Thank You for
saving me. Amen."
Yet, Lewis Sperry Chafer, late president and professor of Systematic Theology, Dallas
Theological Seminary, wrote, "Salvation from the Guilt and Penalty of Sin . . . is
declared to depend only upon believing . . .. Believing is the opposite of doing
anything; it is trusting another instead . . . the Scriptures are violated and the
whole doctrine of grace confused when salvation is made to depend on anything other
than believing. The divine message is not believe and pray . . . (Major Bible Themes,
pp. 154, 157, 158).
Thus, we have one Baptist Church endorsing a pamphlet saying, "Have you been born
again? You might pray something like this . . . (Pray to) the Lord and be saved" and a
Baptist professor stating, "The divine message is not believe and pray . . .."
Where two men speak two entirely different things on the same issue, then how is the
truth of the matter to be determined? We answer, By rightly dividing the word of truth.
The pamphlet entitled The Nicodemus Incident is taken from John 3. The mere reading of
John 3 would be an improvement over what the pamphlet says. When the pamphlet shows
the need of being born again, and brings the reader down to that point where he sees
his own need, it says to him: Have you been born again? You might pray something like
this . . ..
That invitation has never been offered the alien sinner on the ground he might pray
something like this. Christ never said such a thing to Nicodemus, nor did any other
inspired man in telling alien sinners how to be saved. What did Christ say to
Nicodemus?
He said, "And as Moses lifted up the serpent in the wilderness, even so must the Son
of man be lifted up: That whosoever believeth in him should not perish, but have
eternal life. For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting life . . . He that
believeth on him is not condemned: but he that believeth not is condemned already,
because he hath not believed in the name of the only begotten Son of God" (Jn 3:14-16;
18).
This is exactly what Christ taught the alien sinner in John 5:24; 38; 46; 6:35; 40;
47; 8:24. As far as Romans 10:13 is concerned, we purpose to show the proper
application of its teaching later in these articles but here simply say, calling on
the name of the Lord cannot be done by one who has not believed for Romans 10:14
reads, How then shall they call on him in whom they have not believed?
The believer in Christ is saved. Any verse which predicates salvation on conditions
beyond believing in Christ always deals with the secondary aspect of salvation, and is
something offered the children of God, not alien sinners, and is from the power of sin
in the life of the believer, not the penalty of sin.
The problem again is that most men make no clear cut distinction between the saved and
the lost. They take what is applicable to the children of God and apply it to alien
sinners, and as the result the Word of God cannot accomplish what God intended. Lewis
Sperry Chafer knew this fact, and wrote what his Baptist brethren ought to heed.
"A suggestion born of this theme is that in all gospel preaching every reference to
the life to be lived beyond regeneration should be avoided as far as possible. To
attend to this is not a deception nor a withholding of the truth from those to whom it
applies. It is the simple adjustment to the limitation and actual condition of those
to whom the gospel is addressed. To such among the unsaved who, because of the
weakness and inability which they observe in themselves, are fearful lest they would
not hold out as Christians, it is desirable to remind them that, in the new relation
to Christ which will exist after they receive Him, new abilities will be possessed by
which they can live to the glory of God. Such proffered assurance is far removed from
the practice of introducing obligations which are exclusively Christian in character
and as something to which they must consent in order to be saved." (Systematic
Theology, Volume III, p. 387)
John 6:47, 54 refutes two forms of error while asserting positive truth. It refutes
the form of error that teaches that eternal life is received by means other than
believing in Christ. Moreover, it refutes the form of error that teaches the promise,
I will raise him up at the last day, is predicated of conditions beyond believing in
Christ. BD
deliverance from the penalty of sin, is an accomplished fact for every believer in
Christ. As such, it differs substantially from the secondary aspect of salvation.
The former is an accomplished fact, never to be repeated, a present possession. While
the latter is in the process of accomplishment, and is the life time responsibility of
the saved. The former is in order to make one a child of God. The latter is in order
that the children of God might be able to serve God acceptably. The former is obtained
through believing in Christ, apart from all human merit. The latter is obtained by the
faithfulness of the believer in Christ. The former is associated with Christ's
death--His coming into the world the first time to save sinners. The latter is
associated with Christ's priestly work, His life in heaven itself, now to appear in
the presence of God for us.
That the primary aspect of salvation is an accomplished fact is ostensible in the
light of Bible language. In Colossians 1:12-14, we read: "Giving thanks unto the
Father, which hath made us meet to be partakers of the inheritance of the saints in
light: Who hath delivered us from the power of darkness, and hath translated us into
the kingdom of his dear Son: In whom we have redemption through his blood, even the
forgiveness of sins."
Notice the verb tense used:
1. Hath made us meet;
2. Ye are saved;
3. Hath raised us up;
4. And made us sit together in heavenly places in Christ Jesus.
Commenting on the verb used in the phrase, by grace ye are saved, I quote at length
from Kenneth S. Wuest, a Greek scholar: "We have here in the Greek what is called a
periphrastic construction. This is used when the writer cannot get all of the details
of action from one verbal form. So he uses two, a finite verb and a participle. The
participle here is in the perfect tense, which tense speaks of an action that took
place in past time and was completed in past time, having results existent in present
time. The translation reads, By grace have you been completely saved, with the present
result that you are in a saved state of being. The perfect tense speaks of the
existence of finished results in present time. He wants to show the persistence of
results through present time. So he uses the verb to be in the present tense which
gives durative force to the finished results. Thus, the full translation is, By grace
you have been saved in past time completely, with the result that you are in a state
of salvation wich persists through present time. The unending state of the believer in
salvation could not have been put in stronger or clearer language. The finished
results of the past act of salvation are always present with the reader. His present
state of salvation is dependent upon one thing . . . his past appropriation of the
Lord Jesus as Saviour. His initial act of faith brought him salvation in its three
aspects, justification . . .,sanctification . . ., and glorification . . .."
(Reference: Word Studies in the Greek New Testament, Vol I, pp. 66-67)
Wuest gives us a scholarly definition of the verb tense are saved in Ephesians 2:6,
showing it to be, in the sense used, an accomplished fact, By grace you have been
saved in past time completely, with the results that you are in a state of salvation
which persists through present time.
He then goes on to speak of our basic theme, salvation in its three aspects dividing
them into three parts, justification; sanctification--positional, progressive; and
glorification. The first he says is, ". . . the removal of the . . . penalty of sin .
. . an act that occurs at the moment of believing." The second he says is, " . . . the
process . . . which . . . eliminates sin from the experience of the believer . . . a
process that goes on all through the life of a Christian . . .." The third he says is,
" . . . the act of . . . transforming the mortal bodies of believers into glorified,
perfect bodies . . .."
The first is secured at the moment of believing. The third is applicable to the mortal
bodies of believers. Thus, the first and the third are conditioned, and secured on
exactly the same thing, namely believing in Christ.
Therefore, Christ taught, "Whoso eateth my flesh, and drinketh my blood, hath eternal
life; and I will raise him up at the last day" (Jn 6:54). Here, the words hath eternal
life are seen to be a present possession. Moreover, the possession obtains prior to
the fulfillment of the promise, " . . . I will raise him up at the last day," words
inappropriate to the inward man of the believer in Christ for that man has already
been raised up (Eph 2:6), quickened (2:1) and redeemed (1:6-7).
The raising up, quickening, and redeeming that is reserved for the future relates to
the outward man, or the body as I Thessalonians 4:16, Romans 8:11, 23 clearly
demonstrate. But, this latter aspect of truth obtains on exactly the same condition as
the first for our text affirms: Whoso eateth my flesh, and drinketh my blood, hath . .
..
But hath what? Two things. One, eternal life. Two, and I will raise him up at the last
day. What are these two things conditioned on? The same thing, namely, eateth my
flesh, and drinketh my blood, equivalent to believing on Christ, as we have previously
shown.
Had Christ said, "Whoso eateth my flesh and drinketh my blood has the remission of
only his past sins, and IF he holds out faithful to the end beyond that fact, I will
raise him up at the last day, even I could understand. You can read that kind of
teaching in the writings of men, but it is not anything God's Word teaches.
Alexander Campbell wrote, . . . to lay hold on eternal life . . . accompanied with
such exhortations, admonitions, cautions, as to make it a difficult and critical
affair, requiring all the . . . untiring assiduity and perseverance on our part . . ..
He goes on to speak of . . . the mighty struggle for eternal life and affirms that . .
. Christians need more aid to gain eternal life than sinners do to become Christians .
. .(The Christian System pp. 49, 48).
What Mr. Campbell terms as . . . a difficult and critical affair . . . the mighty
struggle . . ., Paul calls, . . . the gift of God. He says, . . . the gift of God is
eternal life through Jesus Christ our Lord Rm 6:23.
In the book, The Question Box, a well known Catholic work, is the following, "Eternal
life is to be proposed to those who do good unto the end and hope in God, both as a
grace, mercifully promised to the children of God through Jesus Christ, as a reward to
be faithfully rendered to their good works and merits, in virtue of the promise of God"
This statement speaks of eternal life . . . both as a grace . . . and as a reward . .
., and that is exactly what God's Word does not teach (Rom 4:4; 11:6; Eph 2:8-9).
Eternal life is never spoken of as a reward to be earned by a mixture of grace and
works.
From the book, After Sanctification, published by the Nazarene Publishing House and
written by T.M. Anderson, we read, "Reader, do not start for heaven, and through
neglect of your own duty to maintain holiness, and live it out to the glory of God,
end in hell . . .. Entrance into the everlasting Kingdom will be accorded those who
diligently strive to maintain their purity at all hazards" (pp. 109-110).
From the Book of Mormon, we read, "Therefore, I would that ye should be steadfast and
immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may
seal you, that you may be brought to heaven, that ye may have everlasting slavation
and eternal life . . . " (Mosiah 5:15).
We could multiply these testimonies but these suffice to show that religiously many
people are being taught the final aspect of salvation is predicated of conditions
beyond believing in Christ. Yet, Christ taught, Whoso eateth my flesh, and drinketh my
blood, hath eternal life (a present possession on the condition stated); and I will
(on precisely the same condition) raise him up at the last day. Paul affirmed, "Much
more then, being now justified by his blood, we shall be saved from wrath through him"
(Rm 5:9).
The words, much more then of verses 10 and 15, are used several times in this chapter.
The expression is a basis of arguing from the less to the greater thing. Christ died
for the ungodly, those without strength . . . sinners . . . enemies Rm 5:6, 8, 10. If
that is offered sinners, enemies of God, those who were lost, then how much more will
He do for His own who are NOW justified by his blood?
In the light of Mr. Campbell's words, previously quoted, that Christians need more aid
to gain eternal life than sinners do to become Christians, the words much more then
should be made to read, much less then. Paul affirmed, Much more then (not, much less
then), being (not someday in the distant future, but) now justified (not, by works of
faith, but) by his blood, we shall be saved (not merely from past sins, but) from
wrath (on exactly the same condition by which one is "now justified by his blood")
through him Rm 5:9.
Then verse 10 adds, "For if, when we were enemies, we were reconciled to God by the
death of his Son, (and, here we have the expression again) much more, being
reconciled, we shall be saved by his life."
Notice, first, Enemies . . . were reconciled to God by the death of his Son, and
second, but, those who have been thus reconciled to God are promised, we shall be
saved by his life. This hath eternal life is received by believing on Christ, no more
and no less. Unfortunately many Baptists are preaching a means of receiving eternal
life other than what Christ preached.
I attended a seminar at a Baptist Church in Houston and picked up a pamphlet entitled
The Nicodemus Incident, a pamphlet endorsed by that church. The last page reads, "Have
you been born again? You might pray something like this: Lord Jesus, I admit that I am
a sinner. I accept You as my Saviour. I believe that You died for me. I put my trust
in You. Save me. I do believe."
In another pamphlet found in the same church called How to Become a Christian, pages
four and five said, "Call on (Pray to) the Lord and Be Saved. The Bible says, Whoever
will call upon the name of the Lord will be saved (Romans 10:13 NASB). Whoever means
anyone can ask God for forgiveness of sin . . . Lord Jesus, I know You died on the
cross for me. I now turn from my sins and ask You to forgive me. I invite You into my
heart and life. I trust You as Savior and will follow You as Lord. Thank You for
saving me. Amen."
Yet, Lewis Sperry Chafer, late president and professor of Systematic Theology, Dallas
Theological Seminary, wrote, "Salvation from the Guilt and Penalty of Sin . . . is
declared to depend only upon believing . . .. Believing is the opposite of doing
anything; it is trusting another instead . . . the Scriptures are violated and the
whole doctrine of grace confused when salvation is made to depend on anything other
than believing. The divine message is not believe and pray . . . (Major Bible Themes,
pp. 154, 157, 158).
Thus, we have one Baptist Church endorsing a pamphlet saying, "Have you been born
again? You might pray something like this . . . (Pray to) the Lord and be saved" and a
Baptist professor stating, "The divine message is not believe and pray . . .."
Where two men speak two entirely different things on the same issue, then how is the
truth of the matter to be determined? We answer, By rightly dividing the word of truth.
The pamphlet entitled The Nicodemus Incident is taken from John 3. The mere reading of
John 3 would be an improvement over what the pamphlet says. When the pamphlet shows
the need of being born again, and brings the reader down to that point where he sees
his own need, it says to him: Have you been born again? You might pray something like
this . . ..
That invitation has never been offered the alien sinner on the ground he might pray
something like this. Christ never said such a thing to Nicodemus, nor did any other
inspired man in telling alien sinners how to be saved. What did Christ say to
Nicodemus?
He said, "And as Moses lifted up the serpent in the wilderness, even so must the Son
of man be lifted up: That whosoever believeth in him should not perish, but have
eternal life. For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting life . . . He that
believeth on him is not condemned: but he that believeth not is condemned already,
because he hath not believed in the name of the only begotten Son of God" (Jn 3:14-16;
18).
This is exactly what Christ taught the alien sinner in John 5:24; 38; 46; 6:35; 40;
47; 8:24. As far as Romans 10:13 is concerned, we purpose to show the proper
application of its teaching later in these articles but here simply say, calling on
the name of the Lord cannot be done by one who has not believed for Romans 10:14
reads, How then shall they call on him in whom they have not believed?
The believer in Christ is saved. Any verse which predicates salvation on conditions
beyond believing in Christ always deals with the secondary aspect of salvation, and is
something offered the children of God, not alien sinners, and is from the power of sin
in the life of the believer, not the penalty of sin.
The problem again is that most men make no clear cut distinction between the saved and
the lost. They take what is applicable to the children of God and apply it to alien
sinners, and as the result the Word of God cannot accomplish what God intended. Lewis
Sperry Chafer knew this fact, and wrote what his Baptist brethren ought to heed.
"A suggestion born of this theme is that in all gospel preaching every reference to
the life to be lived beyond regeneration should be avoided as far as possible. To
attend to this is not a deception nor a withholding of the truth from those to whom it
applies. It is the simple adjustment to the limitation and actual condition of those
to whom the gospel is addressed. To such among the unsaved who, because of the
weakness and inability which they observe in themselves, are fearful lest they would
not hold out as Christians, it is desirable to remind them that, in the new relation
to Christ which will exist after they receive Him, new abilities will be possessed by
which they can live to the glory of God. Such proffered assurance is far removed from
the practice of introducing obligations which are exclusively Christian in character
and as something to which they must consent in order to be saved." (Systematic
Theology, Volume III, p. 387)
John 6:47, 54 refutes two forms of error while asserting positive truth. It refutes
the form of error that teaches that eternal life is received by means other than
believing in Christ. Moreover, it refutes the form of error that teaches the promise,
I will raise him up at the last day, is predicated of conditions beyond believing in
Christ. BD
| Deliverance from the Penalty of Sin CHAPTER 6 By Bobby Dunn |