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A New Alternative List to the Points of Calvinism (Part Three)
The second point of Calvinism is “unconditional election,” and part two of this series said that election is not predetermined. Instead, God elects according to His foreknowledge (1 Pet 1:2). God knows who will believe in Him and elects them before the foundation of the world. Calvinists get unconditional election out of this by changing the meaning of foreknowledge. They say that term means “forelove,” in the sense that “Adam knew his wife Eve” (Gen 4:1) and Joseph did not ‘know’ Mary until after Jesus was born (Matt 1:25).
Turning “foreknowledge” into “forelove” is one of many examples of how Calvinism contorts the meaning of words to get its five points. It really is tell-tale. This stretching of the truth does not comport with the plain meaning of the text. Changing the meaning of “foreknowledge” opens the door to all sorts of new doctrine not taught in scripture. Rather than knowing who would believe, God makes only certain people to believe and others not. It becomes His will to damn people to Hell rather than knowing who wouldn’t believe. This is a big change in the reading of scripture almost entirely through this manipulation of one word.
The first three points of Calvinism are (1) total depravity, (2) unconditional election, and then (3) limited atonement. I named instead the first two (1) each person’s spiritual bankruptcy and (2) God’s election according to his foreknowledge.
3. LIMITED ATONEMENT
More than Atonement
“Limited atonement” is the historical term for this third point. As a bit of an aside to its meaning, I believe that atonement is an Old Testament concept. Christ’s death was more than atonement. His death and shed blood did more than atone for sin. Jesus’ work on the cross removed, took away, or washed away sin. For instance, Israel had a day every year called, Yom Kippur, which means, “Day of Atonement.” This spoke of something that occurred through the blood of animals, which could not take away sin.
In the context of the point of Calvinism, Calvinists say that God atoned only for the sins of the elect. They mean that Jesus died and shed His blood only for the elect. Calvinists don’t take this from any statement in scripture. The Bible doesn’t teach it. It’s what some might call a logical leap that reads like the following paragraph (I’m going to indent it to indicate it is not my position, so as not to confuse).
The Fit Into Calvinism
No spiritually dead person can believe unless God enables them through regeneration. God regenerates those He selects for salvation before the foundation of the world. Since He predetermined whom He would regenerate, Jesus only died for those He would save. He didn’t die for those He wouldn’t save or else that would save them. Therefore, He limits the atonement to only the elect.
Calvinists would say that God gets all the glory for the salvation, because He did everything, start to finish. Some go so far to say that nothing happens, not a single molecule moves, without God causing it. Calvinists would say that if God is sovereign, then He does it all, what they call “monergism.” Again, some Calvinists take this to the extent that if God isn’t doing it all, then man adds something in the nature of works to grace, which is unproveable and false.
Instead of teaching limited atonement, scripture says that God provides an
3. AVAILABLE SUBSTITIONARY SACRIFICE BY CHRIST
Some Calvinists won’t use “limited atonement,” which is a negative sounding descriptor, but “particular redemption.” Even for me, I could embrace something called “particular redemption,” depending on how it’s explained.
I’ve never seen a four point Calvinist reject any other point than this one, perhaps the hardest for Calvinists to believe. It’s a reason why, I believe, for the replacement terminology, “particular redemption.” To make it easier, I also hear Calvinists say that everyone limits the atonement or else God would save everyone. The limitation doesn’t read, however, as though Christ died only for the elect. At worst, God limits the effects of His death — redemption — to only those who believe, or only to the elect. But the latter is not what Calvinists say or mean about or by limited atonement.
Logical Leap
Like with unconditional election, Calvinists take a logical leap with limited atonement. They do it by framing the argument in a way that only their position can stand. It’s however, not how scripture frames this salvation doctrine. Calvinists say that if Christ wasn’t redeeming with His work on the cross then no one is saved. Since He did save, then His cross work must redeem everyone. The Bible does not state this line of thinking or reasoning. At most, it is an inference Calvinists make from scripture, however, one contradicted by verses in the Bible.
Redemption comes through Jesus’ death alone, but only to those who believe in Him. When scripture says that Jesus died for everyone, it does not mean that He provided redemption for everyone. It means He paid the penalty for everyone, but no one gets the benefits of His death without faith. The inference claimed by Calvinists arises from this philosophy of Calvinism already expressed in this series that does not represent a biblical doctrine of salvation.
Availability of Salvation
If Christ died only for the elect, then how could the Apostle Paul write what he did in 1 Corinthians 15:1-3?
1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures.
Paul declared the gospel when he arrived in Corinth. Not everyone received, but those who did receive it (verses 1 and 2) were “saved” (verse 2). However, the message he preached to an unsaved audience, not all of which received it, was “that Christ died for our sins according to the scriptures.” By “the scriptures,” perhaps Paul was referring to Isaiah 53:5:
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
This teaches Christ’s substitutionary death. If someone believes that Christ died only for the elect, is he telling the truth in preaching that Christ died for the sins of that audience? This was the typical gospel preaching of Paul and it included, “Christ died for you.” I continue to preach that to everyone and mean it.
Scripture Not Limited Atonement
The combination of many different verses proclaim that Christ’s substitutionary sacrifice is available for everyone.
Romans 5:6, “For when we were yet without strength, in due time Christ died for the ungodly.”
2 Corinthians 5:14-15, “14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
Hebrews 2:9, “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.”
2 Peter 2:1, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.”
1 John 2:1-2, “1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”
I agree with the truth from Jesus “that whosoever believeth in him should not perish, but have eternal life” (Jn 3:15). Jesus would preach that message to unbelievers, many of whom never went on to believe (John 12:46). The system of Calvinism clashes with obvious New Testament teaching.
Christ Died for Everyone
Christ died for all men in that His substitutionary sacrifice was available to everyone, if they would believe on Him. And, everyone is without excuse as to believing on Him (cf. Rom 1:20). It would sound like a legitimate excuse from someone, if he said, “Christ didn’t die for me,” if that’s what really happened.
When Jesus explains why people don’t receive salvation, He doesn’t say what Calvinism says: not predetermined, didn’t get irresistible grace, and He didn’t die for them. No, He says things like we see in Luke 13:3, “Except ye repent.” Or, He says the culprit is hard, thorny, or stony hearts (Matt 13). Explaining even apostates, Peter says ‘they deny the Lord that bought them.’ He bought them and they still denied Him. Calvinistic inferences contradict the plain teaching of scripture. Explicit statements outdo, undo, and exceed inferences and even something greater than inferences, implications. If you’re a believer, you’ve got to go with what God says. That’s your doctrine.
Faux Intellectualism
These opaque, murky points of Calvin should recede in the face of unadulterated true statements of God. Their continued embrace seems a desperate grasp of faux intellectualism. The following may trigger some, but it also sounds to me like a kind of virtue signal. It lays out an intricate contraption of theology impressive in the nature of Rube Goldberg. It takes just those types of twists and turns to end a pristine quest of human ingenuity.
The points of Calvinism wilt like day old salad in the face of not many mighty or noble are called, because to wrap your brain around Calvinism requires egg headed genius orbiting in an intellectual satellite thousands of miles above earth. Calvinism has the mighty and noble on speed dial. The foolishness of preaching is not incomprehension and contradiction.
More to Come
A New Alternative List to the Points of Calvinism (Part Two)
Almost required in the world of theology is coming down for one or the other, and only one or the other, Calvinism or Arminianism. I oppose this requirement. Because such a requirement exists, people invent and label a new position such as Provisionism. Or, they dredge up an older, rarely mentioned one, like Amyraldism, very difficult to explain or understand. Such as these seem to attempt to fill a gap between the two poles of Calvinism and Arminianism. Some people will just say, Biblicism, declaring that neither pole represents the Bible. We should admit that everyone thinks they’re taking a biblical position.
For myself, I listen, I hope, through a biblical grid. I want to believe one position or the other is the truth, but I also desire biblical persuading. When I give ear to Calvinism, I’ve got problems, even when I’m trying hard to believe it. When I hear the points of Calvinism, an alternative arises in my mind from biblical exegesis. I’m calling the first point. . . .
1. EACH PERSON’S SPIRITUAL BANKRUPTCY
Another alternative arises in my mind with the second point,
UNCONDITIONAL ELECTION
I’m calling this second point. . . . .
2. GOD’S ELECTION ACCORDING TO HIS FOREKNOWLEDGE
Chosen through Belief in the Truth
Unconditional election doesn’t conform to the Bible. A great verse that expresses the condition is 2 Thessalonians 2:13:
But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.
Paul writes that God from the beginning has chosen to salvation through belief of the truth. Belief of the truth is the condition. God chooses or elects from the beginning and “before the foundation of the world” (Eph 1:4). Ephesians 1:4 also says “elect in him.” That’s another condition. God doesn’t choose those out of him, but in him. 2 Timothy 1:9 says;
Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.
Before the world began, according to His grace God called those in Christ Jesus. 1 Peter 1:2 says:
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
Election According to Foreknowledge
God elects according to His foreknowledge. “Foreknowledge” comes from a Greek word, it won’t amaze you, that means, “to know ahead of time.” God knows everything. Nothing occurs to Him.
Among other reasons, God elects before the foundation of the world and from the beginning because (1) He is not bound by time. He exists in what some call “an eternal present,” which is seen in His name, “the I AM.” God just is, and then (2) He is omniscient. He knows everything in eternity past, present, and eternity future.
Who Does God Elect?
Since election is according to God knowing ahead of time who He saves and who He doesn’t, then He can elect before the foundation of the world. This, however, is where the rub comes for Calvinists. God elects whom He foreknows. Who does God elect? Who are the elect?
On this, you should consider Romans 8:29-30:
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Perhaps you already know this passage. As you work your way through these two verses, you can see that God foreknows whom he justified. Whom does God justify? Those who believe in Jesus Christ. This agrees with 2 Thessalonians 2:13, chosen through belief in the truth. Romans 5:1 says that God justifies by faith. What does God foreknow? He knows who believes in Him before the foundation of the world and those He elects.
What difference does that election make? It secures that person. God knows who will be with Him in heaven forever. That gives security for the believer, the justified person.
The Decider?
What would the Calvinist have as a problem with what I’m writing here? I’ve heard it and read it. Calvinists will say that God is the Decider. They might take that from some place like John 1:12-13:
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
This is a place that says faith precedes regeneration. God gave power to become the sons of God to those who receive and believe on Jesus Christ. Calvinists will say that man deciding is “the will of the flesh or the will of man.” They also say that God isn’t sovereign if man is decider and not God.
Nowhere does scripture make an issue over who is the decider. The way scripture reads, man does decide. The Calvinist very often would equate that to salvation by works. They make the decision a work. Faith is not a work and faith is the deciding factor.
Even with a man deciding by faith in Jesus Christ, God still also decides in advance, because He elects before the foundation of the world. God has also worked much in the life of the person who receives and believes on Jesus Christ through many different scriptural means without which God wouldn’t save him.
Men Made Up Unconditional Election
Men made up unconditional election. It isn’t in the Bible anywhere. I understand that Calvinists will say that God predetermines who He will save. I like to call this, picking people out of the pot of humanity. Scripture doesn’t present salvation like that. God elects those in Christ. He chooses people with a standing in grace. They believe first, but they can’t believe, like I explained in the first post, without the Word of God. A man gets revelation from God and He believes. God foreknows his faith and everything else about him.
If deciding is believing, then deciding isn’t a problem. And deciding is believing. It could only be “believing” because scripture doesn’t use “decider” in its language. Someone can’t believe without God working in him. God is still sovereign and He still gets all the credit.
More to Come
A New Alternative List to the Points of Calvinism
When I listen to a presentation of the points of Calvinism, very often my mind goes to alternative scriptural points to replace them. I think of what the Bible says about the point and I can’t agree with it. Usually I go into a hearing of Calvinist teaching with a desire to agree and believe. Actual scripture gets in the way of my agreeing and believing with the points of Calvinism.
Scripture Challenges Calvinism
Not Biblical
Sure, the points of Calvinism persuade Calvinists. They claim it’s scripture that does it. I don’t see it in scripture, even with my trying to become as persuaded. Calvinism doesn’t do it for me.
What I want to do with this piece is to say aloud what I’m thinking when I hear Calvinism presented. I can’t write everything on it. Hopefully what I’ll do is write down the kind of content I’m thinking when someone espouses Calvinism. My opinion is that Calvinists have their Calvinistic position to defend, much like someone from some religion tries to protect his religion when confronted with scripture. I await presentations that just expose scripture, not read into it.
When I say, the points of Calvinism, I mean what people call, the five points of Calvinism, also known by the acronym, TULIP. All five points of Calvinism interconnect, depend on each other and feed off of each other. I understand when someone says he is one, two, three, or four point, if not five point. To take less than five, someone disconnects one or more from the group. Because of this interconnection, I reject all five points.
Calvinism Unnecessary
I get how someone could question my rejecting every point, since two of them especially make some sense scripturally if taken out of the context of all five points as a group. I mean “total depravity” and “perseverance of the saints.” I could explain those two as the truth, but I don’t believe that Calvinists would agree with that explanation. I’d rather just reject all five points and start over from scratch.
God won’t judge me for not agreeing with a point of Calvin. It’s more important that any one of us believe what God said in His Word about the doctrine of salvation.
Calvinists sometimes attack those who disagree with their position, representing them as not believing certain biblical doctrines. They can easily turn their foes into people who don’t believe in God’s sovereignty or who do believe in some form of salvation by works. I deny these charges. Calvinists often allow these points to define them. The points become consuming and weave into many other of their other doctrines. They often treat those who reject Calvinism as irretrievably messed up in their beliefs.
What should someone make of the points of Calvinism?
TOTAL DEPRAVITY
The Calvinists at Ligonier Ministries say this:
When it comes to total depravity, the inability of which we speak is first and foremost moral inability. In our fallenness, though we have a will and can discern the good, we lack the ability to choose rightly, to exercise our wills in the proper direction of absolute dependence on God and submission to His will.
Total Inability
Total depravity sounds scriptural. The two terms seem right, so what’s wrong? By total depravity though, Calvinists mean, as you can read above, “total inability.”
“Total inability” doesn’t bother me either. It comes down to what Calvinists say about total depravity and then total inability.
Personally I won’t use the words “total inability” because I know Calvinists use them. They are not words from scripture. However, I read lines in the Bible that say the equivalent of total inability. I even like the two words as a description of a lost man’s condition. When Calvinists use those words, they are taking them much further than scripture.
The argument for Calvinists says that men are unable to respond to God for salvation. Men are dead and since they’re dead, they don’t have the capacity at all to receive Jesus Christ. Everything so far I agree with, so what’s the problem? Where Calvinists get into trouble here is their solution to man’s deadness and his inability to respond.
Regeneration Precedes Faith
Many Calvinists teach that God must intervene in the way of regenerating a man so that he then can respond. People have called this, “regeneration precedes faith.” This is not how scripture reads about the doctrine of regeneration. The Bible is clear and plain in many places that the opposite is true. Faith precedes regeneration.
It’s true that men cannot respond. They are dead and they cannot seek after God. Naturally they do not. Something Calvinists get right here is that God must do something to allow or cause someone to believe in Him. Men don’t just on their own stir up their desire to believe in Jesus Christ. God does make the first movement toward man and that’s what scripture teaches. Without God’s working, no one could believe in Jesus Christ.
The other points of Calvinism also describe what Calvinists think of total depravity. A man is so unable to respond to God that God must intervene in the way of what Calvinists call “irresistible grace.” God apparently works in an irresistible way for a man to receive Jesus Christ. These two ideas go together in Calvinism, total depravity and irresistible grace. If God’s grace is irresistible, then also God must unconditionally choose whom He will save and whom He won’t.
God Uses Revelation
The way scripture reads is that even though man is unable to respond to salvation and can’t believe on His own, God does work in his life .God does initiate salvation. Man cannot believe in Jesus Christ without God’s initiation and without His enabling. What God uses is His revelation. He uses man’s conscience, His own providence in history, and the Word of God that is written in man’s heart.
If a person will respond to the general revelation of God, we see in scripture that God ensures he will also get His special revelation, which is God’s Word. Every man is without excuse regarding salvation, because God and His grace appear to all men. Through God’s working through His Word in men’s hearts, they can then respond and receive Jesus Christ. Most do not believe, but the ability from God is available to every man through God’s revelation in order to believe.
An illustration of the power of God that enables a dead man to receive Jesus Christ is Jesus’ raising of Lazarus from the dead. The Word of God is powerful, so the words, Come forth, allowed Lazarus to rise. It allowed for Lazarus to come. This also fits with what Paul wrote in Romans 10:17 that faith comes by hearing the Word of God. Not everyone who hears the Word of God will believe. Yet, a man can believe because of the Word of God.
Salvation Is Of the LORD
You can embrace man’s inability and deadness. It’s true. This does not require a solution of irresistible grace and unconditional election. Jonah was right when he said, “Salvation is of the LORD” (Jonah 2:9). Salvation centers on God. This Calvinistic view of inability does not square with scripture. It is unnecessary for giving God the credit for salvation. I would contend that what scripture actually says is what gives God glory, not an exaggeration or manipulation of what God said.
Evangelists need to preach the Word of God as their spiritual weapon to pull down strongholds (2 Cor 10:3-5). They partly do that because of the inability and deadness of their audience. True preachers proclaim what God said. That’s all that will work for the salvation of men’s souls. It’s like what Paul wrote to Timothy in 2 Timothy 3:15:
And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.
The Holy Scriptures are able to make thee wise unto salvation, not some mystical regeneration that precedes faith.
Spiritual Emptiness and Bankruptcy
The deadness that Ephesians 2:1 and 5 address might parallel to physical deadness. Someone dead can’t hear. I’ve noticed that when I’ve attended funerals. Men should not turn spiritual death into something so dead that not even the Word of God is powerful enough to allow the dead man to respond unto salvation. Scripture is the way, not an invented mystical and extra-scriptural experience.
God is sovereign. He does it His way. His way is not a novel innovation, which is what this regeneration-precedes-faith is.
Let’s just call it “spiritual deadness,” “spiritual blindness,” or even “spiritually empty or bankrupt” in fitting with Matthew 5:3. I’m fine with “total depravity,” but knowing what Calvinists mean by that, I won’t use those words. This is part of starting from scratch. Everyone sins and falls short of the glory of God. God’s revelation also reaches to those lost souls enabling everyone also to believe, not just those predetermined to do so.
More to Come
New List of Reasons for Maximum Certainty for the New Testament Text (Part 6)
ANSWERING AGAIN THE “WHAT TR?” QUESTION
Part One Part Two Part Three Part Four Part Five
1. God Inspired Specific, Exact Words, and All of Them.
2. After God Inspired, Inscripturated, or Gave His Words, All of Them, to His People through His Institutions, He Kept Preserving Each of Them and All of Them According to His Promises of Preservation.
3. God Promised Preservation of the Words in the Language They Were Written, or In Other Words, He Preserved Exactly What He Gave.
4. God’s Promise of Keeping and Preserving His Words Means the Availability of His Words to Every Generation of Believers.
5. God the Holy Spirit, the Third Person of the Trinity, Used the Church to Accredit or Confirm What Is Scripture and What Is Not.
6. God Declares a Settled Text of Scripture in His Word.
THE APPLICATION OF THE PRESUPPOSITIONS, PRINCIPLES, AND PROMISES OF AND FROM SCRIPTURE (Part Two)
In five parts of this series, I first declared the scriptural presuppositions, principles, and promises that buttress the historical and biblical position. Then I stated the positive conclusion of the provided model, paradigm, or template that followed the six truthful premises. The underlying original language text of the King James Version is, as Hills asserted, its own “independent variety of the Textus Receptus.” It is essentially Beza 1598, but not identical to that printed edition. This conclusion fulfills the model, the biblical premises.
The Other Side Does Not Follow Scriptural Presuppositions
The other side, the critical text and multiple modern version position, does not follow scriptural presuppositions. It proceeds from naturalistic and relativistic ones. This is especially seen in the hundreds of lines of Greek text for its New Testament with no manuscript evidence. Critics pieced together lines of text that never existed in any copy anywhere and anytime. On the other hand, they commonly still make the claim that the underlying text behind the King James comes from just a “handful of manuscripts available at the time.”
A very common attack, which I anticipate again on this series, will skip all the presuppositions, principles, and promises and go directly to and then quote the concluding statement out of context. It would sound something like this: “Kent Brandenburg says, The perfect preserved text of scripture is ‘the underlying original language text of the King James Version.'” I took that from the above first paragraph of this post.
The opposition then treats that statement like it stood alone with no explanation. The enemies of the scriptural and historical position will provide strawman arguments. They won’t be the actual ones in these posts, and if they provide any of them, they’ll misrepresent them. You can count on this. I take this bow shot or preemptive strike as a warning.
Scripture reveals presuppositions, principles, and promises about God’s preservation of scripture. I could faithlessly ignore those. Instead, I could focus on the existence of textual variants and the relatively few variations between the printed editions of the textus receptus. Also, I could obsess over a couple individual words that critics say have little manuscript evidence. Those challenge the presuppositions, principles, and promises. I consider those minor challenges outweighed again by the presuppositions, principles, and promises.
Faith and the Model of Canonicity
Two verses that mean a lot to me related to the perfect preservation of the Greek New Testament is Romans 4:20-21:
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21 And being fully persuaded that, what he had promised, he was able also to perform.
The same type of challenge occurs with the belief in twenty-seven books. No verse says, “Twenty-seven books are in the New Testament,” just like no verse says that Noah’s ark is still on Mount Ararat. Do I have faith that Noah’s ark is up there? I believe it landed there and stayed.
Why the twenty-seven that we call the New Testament? Some disagree. Other opinions exist. The presuppositions, principles, and promises are the same for twenty-seven New Testament books. These were the ones the churches accepted, a testimony of the Holy Spirit through believers.
The Unacceptable Alternative
The alternative to this position I espouse here is unacceptable. It rejects these presuppositions, principles, and promises. Also, it leaves the church without verbal, plenary perfection of scripture. The position I take, as I see it and very strongly, is the best and really only position for a perfect scripture, what believers should expect. Because of that, I take it.
Through the years, I have considered the arguments for the other side. What I’ve seen is a regularly changing, morphing attack. It’s as though they just throw anything and everything, the proverbial kitchen sink. Their conclusion is the same: uncertainty, doubt, the denial of scriptural and historical teaching, loss of authority, an ever changing and mutating scriptural text, and the ultimate apostasy that goes along with what they consider reality.
Certainty Versus “Confidence”
You can hear professing evangelicals attempt to fortify against the problem they create. They can’t say “certainty,” and even mock “certainty.” I hope you have a hard time even imagining this. It does happen and is happening, but they ratchet down expectations with words like “confidence.” It’s not even scriptural confidence, just confidence falsely so-called. They create uncertainty and can’t be certain, so they adjust people’s mindset to a form of probability at a higher level of probability that they falsely label “confidence.” It should be sued for false advertising.
From where does this confidence come for professing evangelicals who embrace confidence rather than certainty? It comes from naturalism. Yes, naturalism. They think they can give a high level of proof from naturalism and rationalism. It’s like trying to convince people that the vaccination is safe. Yes, they rushed it out, but look, they’re even vaccinating the president. Evangelicals mock certainty in a nasty manner and then they focus on confidence.
Compare again confidence to a vaccination drive. Can you get confidence from something at 95 percent? We know God wants jot and tittle obedience. Jesus said that in Matthew 5:17-20. These evangelicals don’t offer jot and tittle certainty as the grounds for jot and tittle obedience. This is also why they accompany their confidence with scaled down obedience. Since their adherents can’t be sure of scripture, they emphasize non-essentials. No one should separate over eschatology, ecclesiology, and a mounting stack of teachings. Why? No one can or should ensure certainty. That’s not who we should roll with God’s Word.
What God Desires
The alternative to the truth also evinces the truth itself. The truth stands. Scripture teaches perfect preservation, availability, a settled text, and all the other of the six principles I listed in this series. These form the basis for a sure, certain text of scripture that results in the kind of obedience God proposes and desires.
Is what God desires extremism and dangerous? The side of uncertainty and doubt uses this kind of tactic, name-calling, labeling faith in scriptural teaching as extremist and dangerous. Don’t worry. That’s what they said about Jesus and the Apostles too.
I call on everyone reading to reject a critical, naturalistic text of scripture and the substandard probability, called “confidence,” that it engenders. Those pushing that view are part of the downward trajectory, the steady decline, seen everywhere today. They are part of what’s not getting better.
New List of Reasons for Maximum Certainty for the New Testament Text (Part 4)
ANSWERING AGAIN THE “WHAT TR?” QUESTION
1. God Inspired Specific, Exact Words, and All of Them.
2. After God Inspired, Inscripturated, or Gave His Words, All of Them, to His People through His Institutions, He Kept Preserving Each of Them and All of Them According to His Promises of Preservation.
3. God Promised Preservation of the Words in the Language They Were Written, or In Other Words, He Preserved Exactly What He Gave.
4. God’s Promise of Keeping and Preserving His Words Means the Availability of His Words to Every Generation of Believers.
5. God the Holy Spirit, the Third Person of the Trinity, Used the Church to Accredit or Confirm What Is Scripture and What Is Not.
Introduction to Point 6.
I hear many, what I would call, dishonest arguments. Those occur all the time from proponents of the critical text or multiple modern versions. Let me give you a couple, three, but with my focus on one in particular. One of these is the usage of the KJV translators for support of the critical text and modern versions. I agree the translators made room for improvements to their translation. They didn’t see the translation as the end of improvement in translation. They weren’t talking about improvements on the underlying text. That’s either incompetent or dishonest as an argument.
How can I be the dummy version of KJVO if I agree with the translators on the issue of improvement? I can’t be, yet this is what critical text or modern version people do all the time. Their posing as non-confrontational and with a cheery Christian spirit is nothing more than a ruse. They will treat you well if you budge to a significant degree toward their positions. That’s all. If you don’t, you get sent down the garbage disposal.
Pavlovian
There’s something Pavlovian to these modern version advocates. Young fundamentalists so want their favor, that they salivate to their positive reinforcement. This corresponds to turning on the light. The favor acts as a lure to behavior adjustment. Favored treatment is not an argument, yet is is the most convincing one in a feeling oriented world.
Can someone say the King James Version is inspired and support the 1769 update? I ask Ruckmanites this question all the time. Modern version advocates won’t acquiesce because they want to keep this second faux argument alive. If I approve a 1769 update, why would I not approve another one? Not doing an update is not the same as not approving of one. I’ve said often recently that King James Version advocates won’t update the King James Version under the pressure of modern version adherents, who don’t even use the King James. This really should be the end of this, but it won’t.
Latin Vulgate or Church Hierarchy Attack
The third bad argument from modern version proponents, the one on which I focus, has several layers. They say the King James is the Latin Vulgate to KJVO like the Latin Vulgate was to Catholics. This is to smear KJVO with Roman Catholicism. One of the layers is that it puts Roman Catholic-like power to the textual choices, putting the church over scripture. This is a category error.
Scripture, the authority, teaches that the Holy Spirit uses the church as the Urim and Thummim. God directs God’s people to the books and the words of the scripture using the church. The church is not taking preeminence over scripture by obeying scripture.
These false arguments remind me of the flailing of a losing boxer at the end of a match. Or, a basketball coach clearing the bench at the end of the game and the substitutes treating the final three minutes like they’ve won the game. No, they’re losing. These are not landing a single blow. They are what experts call “garbage time.” It’s just stat padding and not contributing toward winning at all.
6. God Declares a Settled Text of Scripture in His Word.
Settled Word
Scripture is not amoebic. Its boundaries don’t shapeshift like the Stingray nebula. The Bible doesn’t ooze and alter like the Hagfish. God declares in His Word a settled text of scripture. The Bible is a rock, not shifting sand.
God describes His Word as forever settled (Psalm 119:8-9). Deuteronomy 4:2 says:
Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.
Proverbs 30:6 instructs: “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” At its very end, the Bible says in Revelation 22:18-19:
18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
One cannot take away or add a word to a text that isn’t settled. No possibility of guilt could come to a person for adding or taking away from something unsettled. These warnings assume the establishment of the words. All the principles, presuppositions, and promises from scripture relate to the settlement of the text of the New Testament.
Considering the Nature of God
What God says in scripture about scripture should make sense, considering the nature of God. In Malachi 3:6, God says: “For I am the LORD, I change not.” The immutability of God, one of His attributes, provides a basis for trusting Him. God communicates the trustworthy nature of His Words with relations to His preservation of them in Isaiah 59:21:
As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth,, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.
Isaiah 40:8 says something similar: “The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”
Received Text Mindset
Modern version and critical text advocates know that printed editions of the received text of the New Testament in the 16th and 17th centuries have few and minor variations. When I say “few and minor,” I’m not making a point that those variants do not matter. They do. The attitude at the time sounded like what Richard Capel wrote:
[W]e have the Copies in both languages [Hebrew and Greek], which Copies vary not from Primitive writings in any matter which may stumble any. This concernes onely the learned, and they know that by consent of all parties, the most learned on all sides among Christians do shake hands in this, that God by his providence hath preserved them uncorrupt. . . .
As God committed the Hebrew text of the Old Testament to the Jewes, and did and doth move their hearts to keep it untainted to this day: So I dare lay it on the same God, that he in his providence is so with the Church of the Gentiles, that they have and do preserve the Greek Text uncorrupt, and clear: As for some scrapes by Transcribers, that comes to no more, than to censure a book to be corrupt, because of some scrapes in the printing, and tis certain, that what mistake is in one print, is corrected in another.
The variation did not yield an unsettled nature. No, “what mistake is in one print, is corrected in another.” They knew errors could come into a hand copy or even a printed edition. However, that did not preclude the doctrine of preservation and a settled text. God would have us live by every Word that proceeds from the mouth of God.
More to Come
New List of Reasons for Maximum Certainty for the New Testament Text (Part 3)
ANSWERING AGAIN THE “WHAT TR?” QUESTION
1. God Inspired Specific, Exact Words, and All of Them.
2. After God Inspired, Inscripturated, or Gave His Words, All of Them, to His People through His Institutions, He Kept Preserving Each of Them and All of Them According to His Promises of Preservation.
3. God Promised Preservation of the Words in the Language They Were Written, or In Other Words, He Preserved Exactly What He Gave.
4. God’s Promise of Keeping and Preserving His Words Means the Availability of His Words to Every Generation of Believers.
Introduction for Point 5, the Next Point
Long ago, I completed the answering of every question from opponents on the issue of preservation, versions, etc. Nothing new has arisen for many years. What keeps me writing is the accusation that our side does not answer questions. I have written long, very complete answers. The norm of the opposition focuses on one little piece of an answer and takes it out of context. This happens in a lot of debate situations, so I understand it.
This series of posts again tries to help someone understand, who still doesn’t. The writing through the years has helped some. They’ve testified of that. For most though, they don’t care. It seems like a waste of time to keep talking to them.
My Approach for this Series
My approach for this series of posts is presenting scriptural principles, presuppositions, or promises as premises to a conclusion. I could further show how that these points represent historical biblical doctrine, interpretation, or application, but I won’t for this series. I’ve done that many times. I want to keep it simple here.
What I’m writing for this series, I’ve never seen from the critical text and modern version side. I still have not read a work that attempts to lay out a doctrine or biblical defense of naturalistic textual criticism to prove it is the historical Christian position. None do that because it’s absent from scripture. I’m not a reconstructionist like him, but I agree with this statement by R. J. Rushdoony:
Consider what happens when the Received Text is set aside and scholars give us their reconstruction of the text. The truth of revelation has thereby passed from the hand of God into the hands of men. Scholars then establish the true reading in terms of their presuppositions…The denial of the Received Text enables the scholar to play god over God. The determination of the correct word is now a scholar’s province and task. The Holy Spirit is no longer the giver and preserver of the biblical text: it is the scholar, the textual scholar.
The critical text and modern version side just takes shots at our positions. They have written several books like this, among the notable by D. A. Carson, James White, faculty from notable Bob Jones University grads, and then the Central Baptist Theological Seminary faculty. They don’t show biblical presuppositions or a presence in historical theology, because they don’t exist.
Without further adieu, I continue.
5. God the Holy Spirit, the Third Person of the Trinity, Used the Church to Accredit or Confirm What Is Scripture and What Is Not.
In 2017, I wrote the following:
Evangelicals and fundamentalists argue for the internal testimony of the Holy Spirit. This is important to them. With the qualities of canonical books present, how would the church recognize them? Because men are depraved, they couldn’t assess the divine qualities of canonical books except by the internal testimony of the Holy Spirit. This is not as private revelation, but to help people overcome the effects of sin so that they might distinguish actual scripture. Even evangelicals believe that the consensus of the church is a key indicator of which books are canonical.
Scripture has divine qualities characteristic of its author, the Holy Spirit. The Holy Spirit indwells believers. Believers respond to what the Holy Spirit wrote, because He knows what He wrote. That’s how the argument goes. The Holy Spirit was not only at work in the origination of the Bible, but He also is at work within the people who receive the Bible. Donald Bloesch writes (p. 150, Holy Scriptures):Scripture is a product of the inspiring work of the Spirit, who guided the writers to give a reliable testimony to God’s self-revelation in Jesus Christ. Its canonizing is to be attributed to the illumining work of the Spirit, who led . . . . the church to assent to what the Spirit had already authorized.
Spiritually Discerned
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
Unity of the Spirit
Saints of the first century knew the books the Holy Spirit inspired and the ones He didn’t. They copied the ones He inspired. They received those as the Word of God. The saints agreed on what the books and the words were. They copied and distributed them.
The agreement of the saints or of true churches resulted in a multitude of almost identical copies. As history passed the printing press era, they agreed or settled on the text of the Bible. One could and should call the agreement, “the unity of the Spirit” (Ephesians 4:3). What is that?
Every true believer possesses the Holy Spirit in him. He guides, leads, reproves, teaches, etc. The Holy Spirit will not on the inside of a believer lead, guide, or teach in a different way. He won’t contradict Himself. He is One.
The same Holy Spirit, Who inspired the Words of God, knows those Words still. He does not need to reinspire Words. Instead, He can direct His people to the correct one, when a copyist errs. The churches for hundreds of years did not agree on the critical text. That text did not make its way to God’s people. They received the, well, received text. They thought that the work of the Holy Spirit.
What I just wrote above is not mysticism. It is what we read in scripture. It is how we see the Holy Spirit work. Providence and the inward testimony of the Holy Spirit fulfilled God’s promise of preservation.
Historical Agreement
Related to the above, The Westminster Confession of Faith of 1646 reads:
V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the holy Scripture; and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.
The Gallican Confession (1559) reads:
We know these books to be canonical, and the sure rule of our faith, not so much by the common accord and consent of the Church, as by the testimony and inward illumination of the Holy Spirit, which enables us to distinguish them from other ecclesiastical books.
Thiessen wrote in his Introduction to the New Testament:
The Holy Spirit, given to the Church, quickened holy instincts, aided discernment between the genuine and the spurious, and thus led to gradual, harmonious, and in the end unanimous conclusions. There was in the Church what a modern divine has happily termed an ‘inspiration of selection’.
All the above statements fall within the teaching of many different scriptures on the Holy Spirit and the Words of God. The Holy Spirit leads through the agreement of His people. This is a reason Paul tells Timothy that the church is the pillar and ground of the truth (1 Timothy 3:15).
How Does The Testimony of the Holy Spirit Work?
When believers recognize the work of the Holy Spirit, they attest to scriptural presuppositions, principles, and promises. Those will not contradict the Holy Spirit. This is the meaning of testing whether something is of the Holy Spirit. Naturalistic explanations don’t pass the test.
A true church is the temple of the Holy Spirit. The unity of Spirit is seen in the agreement of a true church. Churches received the received text (the textus receptus). At the end of an era, they agreed to stop publishing editions of the textus receptus. Was that the Holy Spirit testifying through the churches that believed and practiced the Bible? This fits the scriptural teaching and the model.
This principle, presupposition, or promise of the inward testimony of the Holy Spirit is not the only one of these. It is crucial though.
More to Come
New List of Reasons for Maximum Certainty for the New Testament Text (Part 2)
ANSWERING AGAIN THE “WHAT TR?” QUESTION
1. God Inspired Specific, Exact Words, and All of Them.
2. After God Inspired, Inscripturated, or Gave His Words, All of Them, to His People through His Institutions, He Kept Preserving Each of Them and All of Them According to His Promises of Preservation.
3. God Promised Preservation of the Words in the Language They Were Written, or In Other Words, He Preserved Exactly What He Gave.
Ahhh certainty, what some people call “epistemic hubris,” but I digress. One thing that modern version and critical text supporters are certain about? You can’t be certain about the text of the New Testament. They’re certain of that. And how do they know with such certainty so as to call people dangerous and extremist, who are certain? They know the same way that any one of you are certain that Covid arose from an animal in a wet market in Wuhan, China. You can’t be certain about the text of scripture even though scripture teaches certainty on the text of scripture. No, only a degree of confidence somewhere less than the efficiency of Tide detergent.
So I can get behind a keyboard and be a tough guy. That’s easy. But what about putting a blog where my mouth is. Let us continue.
Meaning of Kept
In His high priestly prayer in John 17, Jesus says in verse 6, “They have kept thy word.” “Kept” is the Greek word tareo, which BDAG says means:
1. to retain in custody, keep watch over, guard . . . . 2. to cause a state, condition, or activity to continue, keep, hold, reserve, preserve someone or something.
Jesus uses the word tareo a few verses later in verse 12, saying:
While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
The word kept that Jesus uses in verse 6, He defines in verse 12. Twice he says He “kept them.” And then He says, “None of them is lost.” If someone keeps something or someone, then nothing or no one was lost. If something or someone is lost, it or he was not kept. Let’s say Jesus originally saved 100,000 people, but in the end only 99,995 or so were saved. He couldn’t say, “None of them is lost.” Five of them were lost. If you were one of the five, you would take a change in the definition of “kept” very seriously.
Consider this dialogue.
“I gave you those fifty marbles. Did you keep them?”
“Yes.”
“So how many do you have?”
“I have 48 of them.”
“I thought you said you kept them.”
“I did.”
“No you didn’t; you lost two of them. That’s not keeping the marbles. That’s losing.”
That’s a basic tutorial on the concept of keep or preserve.
Hebrew, Greek, and Aramaic Words
The Bible promises preservation of what God gave, inscripturated, or inspired. What He gave were words almost exclusively in Hebrew and Greek, and a few in Aramaic. What He gave He also kept or preserved. God didn’t give, inscripturate, or inspire English words. He gave Hebrew, Greek, and Aramaic words and those were the ones He also kept or preserved.
What Jesus said in Matthew 5:18 corroborates this obvious idea of kept or preserved. Jesus said:
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Jesus was speaking of the Old Testament and a jot and a tittle were both Hebrew letters, not some other language. Again, this was not a promise to preserve one particular manuscript or physical scroll. In its context (Matthew 5:17-20) it did mean that scripture, its letters and words on pages, would remain available to read and heed.
4. God’s Promise of Keeping and Preserving His Words Means the Availability of His Words to Every Generation of Believers.
Availability or General Accessibility
Keeping means availability. Availability means general accessibility. Scripture shows this again and again. God kept the words for people to know and obey. Keeping them for His people to whom He gave them means their availability for those people to use.
Saying “general accessibility” means that someone may not have his own copy of scripture at home. The words were available in general for believers in general. Words not generally accessible were not the words God kept for His people. Because a single ancient manuscript was on earth somewhere does not mean it was available or generally accessible. It wasn’t. God’s people did not have it to read and heed.
Versus Buried Text View
A doctrine of availability accompanies a true doctrine of preservation. I call the alternative a “buried text view.” Critical text proponents are still searching for lost hand copies and ancient translations for the sake of restoring a lost text. Every time a person or organization announces that he or it found a very old page of scripture, critical text scholars relish with great expectation to find new information for possible purposes of correction.
Those who believe in perfect preservation for every generation of believer do not expect to find a buried or lost text that will correct the present text of scripture. They believe in preservation and availability. That lost copy was not available. It couldn’t be what God preserved or kept.
New Testament Language of the Received Text
The language, “received text,” elicits the truth of availability. Something not available was not received by anyone. “Received text” itself, as a description of the preserved New Testament text, comes from scripture.
Gospels
Matthew 13:19-20, 22-23, “When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.”
Luke 8:13, “They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.”
John 17:8, “For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.”
Acts
Acts 2:41, “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.”
Acts 8:14, “Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John.”
Acts 11:1, “And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.”
Acts 17:11, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”
Epistles
1 Thessalonians 1:6, “And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.”
1 Thessalonians 2:13, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.”
James 1:21, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.”
How could believers or churches receive God’s Word or Words if they were not available? They couldn’t. But this was not the case. They could receive His Words because of the general accessibility of them for every generation of believer.
More to Come
Normal Now Extreme and Dangerous
Extremism
In the first year of living back in Indiana, my wife and I tried fried chicken at two regional, renowned restaurants. When I say that, get in your mind very homey places like Wagner’s Village Diner in the small town of Oldenburg. It won the James Beard award in 2023 for its chicken. Why do these restaurants do better than others? They are extremists, compared to others. Each goes to far reaches to prepare the best chicken.
In reading through the Bible again, today I read in 2 Chronicles, where my schedule has me. In 2 Chronicles, Solomon builds the temple and at the dedication he offered God 22,000 oxen and 20,000 sheep. I was thinking, “That’s extreme. . . . in a very good way.”
Where I left off in my Bible reading today in 2 Chronicles 15, it says in verses 15-16:
15 And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about. 16 And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron.
Today most people would call that extreme. Yet, it’s what God wanted — what should be normal behavior, but isn’t.
Extremism, a Pejorative
What is extremism anyways? Like when someone such as Mark Ward calls a godly individual an extremist and dangerous? Extreme compared to what?
In general, when someone calls someone extreme, he means it as a pejorative, a personal shot, probably implying some craziness to the person. However, Christianity has so declined, what was once normal is now extreme. Regular preaching of the gospel in our community, I’ve found, is extreme where I live in the Bible belt. For sure, it was extreme in California.
I attended public elementary school. My fifth grade teacher had a paddle hanging from his wall. He regularly swatted students for bad behavior. Now no public schools do that. Our Christian school was the last one to use corporeal punishment in California, a state of almost 40 million people. It’s considered extreme.
A “Balanced Approach”
One of Mark Ward’s favorites, Mark Minnick, preaches that ladies must wear head coverings in church. In 2015, he did an eight part series on it and is a favorite in “the head covering movement.” Is that practice extreme? Really, what Ward expects for non-extremism is something he wrote in support of fundamentalism in the MarchApril2017 of the FBFI magazine:
I am not willing to say that all Christians who listen to contemporary styles of Christian music are living in active, conscious rebellion against God. I do not believe that every Christian whose church has a praise band, a drum set, and tattooed worship leaders that I must abandon to Satan a la 1 Corinthians 5.
1 Corinthians 5, I agree, isn’t the best passage to use for separation over false worship, that is, offering the thrice holy God fleshly and worldly music as worship. He could use 2 Thessalonians 3, 1 Timothy 6:3-6, or 2 Timothy 2:20-22, because among other places that church violates Romans 12:1-2, 1 Peter 2:5, and 1 John 2:15-17 among other places. I know though. What I now believe and practice, men like Ward call an extreme form of separation. Expect more rock bands in church with the association of Mark Ward and others. It’s too extreme now to stand up against that like his alma mater once did. Now they take, what their newest president calls, a “balanced approach.”
Anyone who isn’t “balanced” is now extreme. Balanced means that you look at the “extremes” and find the sweet spot in the middle. The Bible doesn’t teach that. Interestingly, it’s only one extreme that gets most of the attention even from evangelicals such as Ward, who slides further from even a former fundamentalist mooring.
Jesus the Extremist and Danger to Religious Society
Jesus, while on earth, told people these things:
Matthew 5:19, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.”
Luke 14:26, “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”
Matthew 22:37, “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.”
Mark 9:42, “And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.”
So much of the Bible is extreme compared to what people teach or say today. Jesus was considered an extremist by the religious people of his day.
When someone is dangerous, I believe Mark Ward means that he’s leading someone astray from the truth into something harmful. Nothing is more harmful for someone than eternal damnation. Thomas Ross mentioned how that Ward works for Logos Bible Software as a “ministry.” Logos publishes “Roman Catholic, Seventh Day Adventist, theologically modernist, and other damnable heresy.”
Ross is exactly right. Apparently Ward sees those groups as part of “the church” that Logos equips to grow (his words). They get silence, while those propagating and protecting faith in the perfect preservation of scripture receive reproach. This manifests the priority of keeping together ungodly coalitions instead of the truth. To use KJV terminology, making money off a false gospel is “greedy of filthy lucre.”
The Divine Expectation
Jesus in His culture was an extremist and dangerous. He was dangerous to the religious leaders. He threatened their popularity with the people and brought potential wrath of the Roman Empire. In the Sermon on the Mount, Jesus provided the Divine expectation of every “jot and tittle” of His Word. The Pharisees diminished the Divine standard so they could attempt to keep it on their own. Jesus illustrated the paucity of the Pharisaical approach in Matthew 5 and 6. It wasn’t just the keeping of God’s Word, but also the internal attitude and motive. You could murder someone by hating him in the heart and treating him with contempt.
I’m sure Ward would agree with the above verses from Jesus: their practice in real life though, extreme and dangerous. This is not believing what Jesus and the Apostles said. The author of Hebrews writes in 13:13: “Let us go forth therefore unto him [the Lord Jesus] without the camp, bearing his reproach.” I invite others to go forth unto Jesus without the camp and bear the reproach of “extremism” and “dangerous.” Return to normal and stand against the decline of true, biblical Christianity. While those reproaching double down on their reproach, remain steadfast in God’s will for the cause of Christ.
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