Golden Lampstands of Iowa

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Jim Joyce - When I was 16, I decided to leave home and live on the street.  I thought real living was having fun and going after a thrill.  I became a regular user of drugs and alcohol. In my parents' home, God and spiritual things were most important. Just as I decided to leave the house, it occurred to me, “If I leave, I will leave behind the gospel. This will be my final decision to reject God.” It was as real as if I was opening a door and walking into hell. I didn’t want to go. I didn’t want to be lost. I wanted to be saved...

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 Abundant Grace

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Foundation Truths of the Gospel

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Byrne Foreshew

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Why is it some assemblies will not admit believers to the Lord’s Table, until they have been baptized? Is this scriptural?

The question ought, I judge, to be reversed. Why do some assemblies admit believers who have not been baptized? It can hardly be questioned that baptism was ordained by Christ Himself as the initial rite in the Christian life. “Go, disciple the nations, baptizing them (i.e., the disciples when made), in (or into) the Name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19)." TARGET="_blank">Matthew 28:19). “Go into all the world and preach the Gospel to every creature: He that believeth and is baptized shall be saved” (Mark 16:15-16)." TARGET="_blank">Mark 16:15-16). Accordingly, in the Acts a profession of faith in Christ in one form or another was always followed by baptism, e.g., “Many of the Corinthians hearing believed, and were baptized” (Acts 18:8)." TARGET="_blank">Acts 18:8).

The twelve disciples of Ephesus, having been wrongly baptized, were re-baptized in (eis) the name of the Lord Jesus. There is not a single case mentioned of an infant being baptized. Baptism ought undoubtedly to be put before all candidates for fellowship. With young converts there is rarely any difficulty, but when we come to older Christians seeking fellowship, who have perhaps formed part of some evangelical denomination for a number of years, the case is more complicated. Many such firmly believe they have been truly baptized, either as children before faith, or by sprinkling after faith.

The question then arises whether it can be right altogether to refuse fellowship to such undoubted believers, who seem unable to see the need for “rebaptism.” I judge that such passages as 2 Chronicles 30:18;" TARGET="_blank">2 Chronicles 30:18; 1 Samuel 21:6;" TARGET="_blank">1 Samuel 21:6; Numbers 28: 9," TARGET="_blank">Numbers 28: 9, etc., with our Lord’s comment on the last two passages in Matthew 12:3-7," TARGET="_blank">Matthew 12:3-7, shew that there are cases where God’s strict order may be modified by special circumstances. “I will have mercy and not sacrifice.” Each case, however, must be judged by spiritual men, who will surely have wisdom from God how to act; but certainly there should be no reception into the local fellowship without this question being raised.

W.H.

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Is the Pope the Antichrist?

 

The antichrist is a prophetic figure that the Bible predicts will become the last satanic-inspired dictator of the God-opposed worldwide government of the last days of the Great Tribulation.  Some scriptural references to this coming world leader are found in 2 Thessalonians 2:1-12;" TARGET="_blank">2 Thessalonians 2:1-12; Revelation 6:1-2;" TARGET="_blank">Revelation 6:1-2; Revelation 13:1-18;" TARGET="_blank">Revelation 13:1-18; Daniel 7:20-27;" TARGET="_blank">Daniel 7:20-27; Daniel 8:1-27." TARGET="_blank">Daniel 8:1-27.

 

Many Bible scholars have tried to determine who this person may be.  Since the times of the protestant revolution, the Pope has been a favorite target because of his name as the “Vicar” of Christ on earth.

 

The Catholic Church relies on the Pope to be the representative of Christ on earth.  This “Vicar of Christ” or “Vicarious Christ” means that he takes the place of Christ.  Protestants love to apply this Vicar title to the term “Anti-Christ” since “anti” is the term to mean “takes the place of”.  In the sense of the meaning of the word, the Pope takes the place of Christ or becomes the “Antichrist”.  This virulent language appeared in Protestant literature since the Protestant Reformation and appeared for centuries in the notes of the popular Geneva Bible published by Protestants in Geneva, Switzerland.

 

Being the Vicar of Christ, the Pope claims to speak “ex cathedra” or “from the chair” in regards to matters of belief or doctrine.  Speaking this way, he claims to be infallible, without error.

 

Protestants find this teaching to be in grave error.  No man is infallible.  The apostles words were inspired, but since their passing, Scripture is complete.  The extent that the Pope agrees with the Scriptures is the only extent that he speaks the truth.  Catholics therefore believe, for example, that Mary ascended to heaven at the end of her life because November 1, 1950, the Pope declared this to be so.

Shad David Sluiter

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Using Bible Search Dialog Box on MySpace

MySpace allows you to insert HTML text into your profile to add links, images and portals to other online programs.  Below, you will find HTML text that you can copy and paste directly into your online MySpace profile.

This is what the form looks like.

This is how you add it to your MySpace profile.

Copy the following code and paste it into the HTML code for your web page. This will provide a link to the Online Bible.

See also How to link directly to a single verse or chapter.

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ASPECTS OF THE KINGDOM

To what time do the references to the Kingdom belong in Matthew 26:29" TARGET="_blank">Matthew 26:29 (“My Father’s Kingdom”); Mark 14:25" TARGET="_blank">Mark 14:25 (“the Kingdom of God”; see also Luke 22:16);" TARGET="_blank">Luke 22:16); and 2 Peter 1:11" TARGET="_blank">2 Peter 1:11 (“the Everlasting Kingdom”)? Are these terms interchangeable?

It is evident that the expression, “My Father’s Kingdom” in Matthew 26" TARGET="_blank">Matthew 26: 29 refers to the same Kingdom as “the Kingdom of God” in Mark 14: 25," TARGET="_blank">Mark 14: 25, for the same occasion is referred to. It may be noticed that the Lord does not say “our Father’s Kingdom,” but “My Father’s Kingdom.” It reminds us of “My Father and your Father,” where there is a distinction with a difference. We might refer also to Matthew 13:43" TARGET="_blank">Matthew 13:43

“Then shall the righteous shine forth as the sun in the Kingdom of their Father.” The One whose Kingdom it is, will be in special relation to the redeemed—His own children—who will share in it; but as the Kingdom in its millennial aspect (which is specially in view here) will embrace in its scope many, who will not be children of God, born in the earth during its course, it is called also “the Kingdom of God.” He will be God of such, but not Father. Though the Millennial Kingdom is only the first stage of the Everlasting Kingdom, of 2 Peter 1:11" TARGET="_blank">2 Peter 1:11 and though our Lord Jesus Christ will reign over both in the Father’s Name, the two are quite distinct. In the Millennial Kingdom, though Satan will be excluded, evil will still be present, and the reign will close with the last great rebellion under Satan, who will be liberated for a short space. Then will all the enemies of God and of His Christ be subdued for ever under His feet and judged, so that in the Everlasting Kingdom, in which Christ will continue to reign for ever, there will be no “evil concurrent,” no opposing will, and righteousness will no longer “reign” as in the Millennium, but “dwell.”

W.H.

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Is belief in eternal punishment an archaic remnant of an outdated theology or is it both a doctrine of Scripture and a consequence of the character of God?

The Bible teaches eternal punishment.

1. The Test of Truth
A subject may be believed or disbelieved depending on factors which actually have no bearing on its truth or falsehood. If I say that the test of truth is the measure in which I feel comfortable in believing it, I am not really using logic, but subjective emotions. There is so very much in our tragic world about which we are most uncomfortable, so much that does "not seem right," and yet, we dare not reject reality because it pains us. Cancer, heart disease, child abuse, drug addiction, Aids, rape, hunger and murder have never produced a comfortable thought in our minds, yet they exist. Eternal punishment is not grasped by feeble sense and can never be comfortably believed. We must always make a difference between what is against reason and what is beyond it. Hell is as real as Heaven, because the Lord Jesus taught its reality as clearly as He taught that Heaven was the place from which He came to earth (John 3:13;" TARGET="_blank">John 3:13; John 16:26)." TARGET="_blank">John 16:26).

2. The Warnings Prove God's Tender Mercy
One of the greatest proofs of the love and mercy of God is His faithful warnings of coming judgment. There is a voice that comes down the corridor of time, warning of those who will "be cast into everlasting fire" (Matthew 18:8)" TARGET="_blank">Matthew 18:8) and giving testimony to a place where "the fire is not quenched" (Mark 9:48)." TARGET="_blank">Mark 9:48). It is the voice of the tender Savior who asked the Pharisees and scribes, "How can ye escape the damnation of hell (geenna)?" (Matthew 23:33)," TARGET="_blank">Matthew 23:33), and then wept over them (v.37). His warnings are not only "true and faithful" (Revelation 3:14)," TARGET="_blank">Revelation 3:14), but are tender and timely, for we all are travelers to eternity, and we dare not trifle with it. Obscure teaching on this subject, or half-hearted warnings are not kindness, but cruelty. It is the same kind of cruelty that would allow a child to drink deadly poison when it was in my power to stop it, or see a blind man stepping off a precipice to his death when I could have warned him. What if those who soften this teaching are wrong? The consequences are eternal loss, an irreversible mistake, a shock from which no victim will recover.

It is a great error to suppose that if a thing is true, I must be able to fully comprehend it, for our minds are not the court of final appeal. There are many things in the physical universe beyond the range of our personal experience, and therefore beyond our full comprehension. In the spiritual realm, the holy character of God transcends our highest thought, nor do we comprehend the infinite sufferings of our Savior upon the cross. We will never find in ourselves an untroubled acceptance of the horrors of eternal punishment, but its reality is not based on our feelings, but on the words of the One who was "declared to be the Son of God ... by the resurrection from the dead" (Romans 1:4)." TARGET="_blank">Romans 1:4). We acknowledge His authority as our Lord; He said, "Heaven and earth shall pass away, but my words shall not pass away" (Matthew 24:35)," TARGET="_blank">Matthew 24:35), and we believe Him.

3. God is Good
Many times Christians have heard an unbeliever ask, "How can a God who is good send people to hell?" or "Would a good man put any of his children into a place of eternal fire?" Human goodness and "the goodness of God" are scarcely comparable. Even God's goodness is holy and just, but the best of human goodness is "as filthy rags" (Isaiah 64:6)." TARGET="_blank">Isaiah 64:6). However, it is not "the goodness of God" that puts anyone in hell, and most certainly God will never put any of His children in eternal fire. Those who perish forever have rejected "the good news" of the gospel. The "goodness" of God was fully displayed in the giving of His Son and in the infinite sufferings of Golgotha's darkness. Even at the cross, it can be said, "Behold therefore the goodness and severity of God" (Romans 11:22)." TARGET="_blank">Romans 11:22). For those who crucified Him the Savior prayed, "Father forgive them..." (Luke 23:34)." TARGET="_blank">Luke 23:34). Surely this was "the goodness of God", but upon the holy Sufferer fell unmitigated judgment. For those who reject God's goodness and His mercy which flow through one channel - the cross, there can only remain "His severity."

4. The Meaning of Everlasting
In the Greek New Testament, "for ever and ever" is a translation of five words that literally mean "unto the ages of the ages". Some have claimed that this is a finite length of time, therefore the fire is not eternal. If a student of Greek wished to translate "for ever and ever" into Greek, he would have to use the same words that are used in the NT, because the language has no other choices. But, there is a far stronger argument against making "for ever and ever" a limited period. This exact phrase is used 21 times in the NT. Eighteen times it refers to God's eternal throne, His everlasting praise and His "glory for ever and ever." Three times the same phrase is used to describe eternal punishment. It must mean the same thing in the second case as it does in the first unless there is contextual evidence for believing otherwise, and there is not. The third major point in this debate hat the Lord Jesus said on at least's three occasions that "the fire never shall be quenched" and we know of no way to circumvent "never".
Two other words in the NT are translated "eternal" (aionios) and "everlasting" (aidios). W.E. Vine quotes Cremer, "While aionios negatives the end either of a space of time or of unmeasured time, and is used chiefly where something future is spoken of; aidios excludes interruption and lays stress upon permanence and unchangeableness". Aionios is used in such verses as "shall inherit eternal life" (Matt 19:29)" TARGET="_blank">Matt 19:29) and "Depart from Me ye cursed into everlasting fire" (Matthew 25:41)." TARGET="_blank">Matthew 25:41). In Romans 1:20," TARGET="_blank">Romans 1:20, aidios is used of God's "eternal power". It is impossible to make a difference in the meaning of these words whether they refer to the Eternal God or the eternally lost.

In Jude 1:7," TARGET="_blank">Jude 1:7, aionios is used of "eternal fire", but this verse does not say, "They suffered," but they are "suffering the vengeance of eternal fire." In Revelation 20:10," TARGET="_blank">Revelation 20:10, two men that have been in "the lake of fire" are still there after 1000 years.

5. Universalism
The doctrine of universalism, that all men will eventually be saved, has a great appeal. It takes various forms. Some believe that after a period of purgation, what the blood of Christ could not accomplish will be done by the purging fire. Purification by fire is Paganism. The Scripture appealed to as proof is, "By which (the Spirit) also He (Christ) went and preached unto the spirits in prison" (1 Peter 3:19)." TARGET="_blank">1 Peter 3:19). This preaching was not in hell, but was "when the longsuffering of God waited in the days of Noah, while the ark was a preparing." It was by the Spirit of Christ that Noah preached (Genesis 6:3)." TARGET="_blank">Genesis 6:3). We must never interpret a difficult verse in contradiction of plain verses. When the door is shut the Lord will say, "Depart from Me ye cursed into everlasting fire" (Matthew 25:41)." TARGET="_blank">Matthew 25:41).

6. Annihilation
This theory has several forms. Some believe that in the day of judgment the wicked will be annihilated, and others believe that after a period of conscious punishment, they will be annihilated. The Scriptures appealed to are those which speak of the wicked being "destroyed" and "perishing", and both qeber and sheol in the OT, as well as hades in the NT are said to be only the grave, which is impossible in the light of the Lord's teaching in Luke 16:19-31." TARGET="_blank">Luke 16:19-31. If Luke 16" TARGET="_blank">Luke 16 is a parable, what is its meaning? The words "destroy" and "perish" are found about 92 times in NT and 80 of these times it is the translation of apolummi (to utterly destroy). We must ask, "Does apolummi mean the end of being or the end of well-being?" The Lord Jesus used it of the end of well-being in Luke 5:37;" TARGET="_blank">Luke 5:37; Luke 15:46;" TARGET="_blank">Luke 15:46; Luke 15:24." TARGET="_blank">Luke 15:24. In His teaching, it is synonymous with the eternal, conscious suffering of the lost.
There is no repentance after death, so those upon whom God's wrath will fall will blame God forever for their pains (Revelation 16:11)." TARGET="_blank">Revelation 16:11).
To all of this, the humble believer responds, "The Savior who suffered for my sins on the cross and in triumph arose from the dead is my Lord. He said that the fire never shall be quenched and I believe Him."

Norman Crawford

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