Ancient Prophecies Fulfilled in Jesus, by Dr. Rick Flanders

Anyone with a Bible can verify the most amazing facts of human history, as well as the foundational truths of what we can know about God and eternity.  He can do this by examining the prophecies made in the Old Testament scriptures, indisputably written centuries before He was born, that were fulfilled in the coming and ministry of Jesus.  To see this astounding and unmistakable fulfillment of propheciesis to prove not only that He is the promised Savior, but also that the Bible is (what it claims to be) the very word of God, and that there really is a God.  Take a Bible and take a look at these predictions and see how Jesus fulfilled them.  There are many more such Messianic prophecies in the Old Testament the portion of the Bible written before Jesus came, but those listed here can be classified as outstanding examples of prophecies of Christ and were written and read long before Jesus lived.

THE SEED

Promises of a Savior begin to come all the way back in the garden of Eden, where Adam’s defiance of the Creator brought about the curse of sin that has plagued mankind ever since.  In the book of Genesis, written by Moses more than fourteen centuries before Christ, God tells the serpent that tempted the first man and woman, and precipitated their fall (the words are recorded in Genesis 3:15),

“I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”

This prophecy says that the woman’s seed will bruise or crush (a fatal blow is implied) the serpent’s head, while the serpent himself will injure the heel of her seed.  First of all, it is strange, and perhaps unique to this passage, to refer to the offspring of a woman with the metaphor “seed.”  That term is nearly always a reference to the male part in human reproduction.  It is curious to refer to the seed of a woman.  Bible students infer that this is a reference to the virgin birth of Christ, and that the bruising of the Seed refers to the sacrifice of Christ on Calvary.  The Seed will eventually destroy the serpent and undo the damage he has done.

No matter how one decides to interpret the words of Genesis 3:15 (which does apply to the “enmity” between people and snakes, but also seems to have a deeper meaning), a reading of the rest of the Hebrew scriptures (the Old Testament) makes it clear that the sacred writings focus on a particular linking of seeds down through the years.  It is the family line that will produce the Savior.

Eve had many sons and daughters, but “in process of time,” she and Adam brought forth a son they named Seth (read Genesis 4 and 5).  His name means “appointed,” for “God, saith she, hath appointed me another seed instead of Abel” (the righteous son who had been murdered by his evil brother Cain).  Clearly, Eve took seriously the promise of her “seed” given in Genesis 3.

In Genesis 12, a descendent of Seth through Noah and Shem, named Abraham is given a promise that will bring blessing to “all families of the earth” (read it in verses 1 through 3).  This covenant with Abraham will be kept with his son Isaac “and with his seed after him” (follow Genesis 12:7, 17:19, 22:16-18).  Abraham had two sons, but the blessing was bestowed on Isaac (look at Genesis 17:19 again, and then chapter 21, verses 1 through 12).  Isaac ended up having two sons also, but God ordained that the blessing would be put upon Jacob and his seed (read Genesis 25:20-26, 27:28-29, 28:1-4, and 28:12-14), rather than on his brother Esau and his family line.  Jacob had twelve sons, and before his death the patriarch clearly designated his son Judah (not really one of his most upright sons) as the one who will inherit the blessing of the promised seed (see Genesis 49:8-10).  Up to this point in the scriptures, the focus is on one family, the family of the promised seed.  From Abraham, to Isaac, to Jacob, to Judah, the narrative finds its emphasis.  Other family lines related to the patriarchs are summed up and dismissed at a certain point (Ishmael in Genesis 25, and Esau in Genesis 36).  Then the story returns to the line of the Seed.  As Genesis closes, the narrative turns to the growth of Jacob’s family into a nation as they lived and suffered in bondage in Egypt.  The subject of the promised conquering Seed is obscured for a while until it is brought up again in the books of Ruth and First Samuel.  The scenes move to Bethlehem, and the family followed is that of Jesse and his son David.

In Second Samuel 7, we are told that the promised “seed” is to be that of David (verses 12, 16, and 25 through 29).  The Messiah is to be the son of Jesse and David, according to the prophets (Isaiah 11:1-5, for instance), and the New Testament verifies that Jesus was a descendent of that family.

The royal line of David (kings of Israel and Judah) is listed in the first chapter of the New Testament scriptures, Matthew 1.  Notice that this passage is called the “book of the generation of Jesus Christ, the son of David, the son of Abraham,” referring back to similar designations in Genesis 2:4, 5:1, 10:1, 11:10, and 25:19.  Notice that the royal family line includes “Jechonias” (Jeconiah or Jehoiachin, verse, referring back to Second Kings 24:8, First Chronicles 3:16, and Second Chronicles 36:8) who is cursed in Jeremiah 22:28-30 with the words, “no man of his seed shall prosper, sitting upon the throne of David.”  This means, among other things, that a man in the royal line of David cannot be the Messiah.  Joseph was in that royal line, and provided Jesus with his official, legal family, but of course he was not His biological father, cursed with this curse.  The family line of Mary is given in Luke 2 and also goes back to David, but not through his kingly son Solomon.  The biological line of Jesus through Mary came down through an otherwise unknown son of David, Nathan (see Luke 3:31 and compare Matthew 1:6), and was not cursed, so that He can one day rule from the throne of David as the Messiah (Luke 1:3-32).

THE LAW

When God delivered Israel out of bondage in Egypt, He gave the nation laws that they were to observe as they settled in the land He had promised them.  Many of these laws were rules of religious observance and ritual unique to the nation of Israel.  In the ceremonial law (given to us in the books of Exodus, Leviticus, Numbers, and Deuteronomy), we find a number of references to Jesus in type and symbol.

The animal sacrifices that were offered in the Tabernacle of Congregation and in the Temple at Jerusalem all carried the idea that atonement for sin can be made by the sacrifice of the innocent for the sins of the guilty.  Animals were sacrificed with their blood shed out to picture the atonement for sin provided in the sacrifice of the One Who would be “the Lamb of God , which taketh away the sin of the world” (John 1:29-34).  Read the very interesting instructions concerning the offering of certain sacrifices which are found in Exodus 12:1-27, Leviticus 1:1-9, and Leviticus 16.  The animal to be sacrificed is to be a male in the prime of life, totally unblemished, and he shall bear the iniquities of the people, and die to make atonement for them, with his blood being shed and sprinkled.  Of course, all of these sacrifices speak of Jesus dying for our sins on the cross.

THE PSALMS

The collection of divinely-inspired songs for use in worship by the Israelites, make up the longest book in the Bible, the book of Psalms.  Many of them had David as their human author whose seed was to bring the Savior (see Second Samuel7:12-13, 18-29) and refer very clearly to the coming Savior.  Any objective reader of them can see that the references are to Jesus, Who came centuries after they were written.

Psalm 2 (written by David—look at Acts 4:24-26—about a thousand years before Jesus was born) says that God’s “anointed” (Hebrew, Messiah) will rule as King from Zion (Jerusalem), that He will be the Son of God, and that “they that put their trust in him” will be blessed.
Psalm 16 (also written by David) clearly indicates that Messiah will rise from the dead.  The one praying in the words of this song says that “my flesh also shall rest in hope” because God was not going to “suffer thine Holy One to see corruption” (decay).  Peter used Psalm 16 on the Day of Pentecost to prove that Christ, the son of David, must rise from the dead.

Psalm 22 (again written by David) presents a detailed description of the crucifixion of Christ a millennium before it happened.  The opening line is “My God, my God, why hast thou forsaken me?” which, of course, is what Jesus was heard to say from the cross.  Verses 7 and 8 say, “All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him,” which is just how the religious leaders mocked Him while He was dying.  Verses 12 through 15 (read them) describe in detail what we know happens physically to a person suffering in a crucifixion (a means of execution not even invented until long after the psalm was written and began to be sung).  Verse 16 speaks of the hands and feet being pierced.  Verses 17 through 18 describe the famous casting of lots by the soldiers for the vesture of Jesus.  Verse 15 says that the Victim will be “brought…into the dust of death.”  In verses 19 through 21 He cries to God for deliverance, and God hears His prayer.  Beginning in verse 22, it is obvious that He has risen from the dead (read through verse 25).  Verses 26 through 30 say that the need of the meek will be met by what this One has done, and that those who will be saved will be “accounted to the Lord for a generation.”  The psalm ends with these words (verse 31):

“They shall come, and will declare his righteousness unto a people that shall be born, that he hath done this.”

Here is a reference to the preaching of the cross by Christians throughout the world.  “They,” this “generation” of the saved, “will declare his righteousness unto a people that shall be born, that he hath done THIS”: died by crucifixion and rose again to give us eternal life (verse 26—“your heart shall live for ever”).   Psalm 22 is one of the most remarkable examples of fulfilled prophecy the world has ever seen, and it focuses on Calvary!

 THE CHILD

The prophet Isaiah preached to the errant and hypocritical people of Judah during the reigns of four kings.  His inspired book was written seven centuries before Jesus, but he very clearly spoke of Him.  In chapter seven, he tells the royal house of David that a special child will be born in their family, and would be destined to rule the world and provide salvation to God’s people.

“Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” (Read chapter 7, verses 1 through 16)

“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”  (Read chapter 9, verses 1 through 7)

“And there shall come forth a rod out of the stem of Jesse [the father of David], and a Branch shall grow out of his roots: and the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD…” (Read chapters 11 and 12)

“Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.  But he was wounded for our transgressions, and he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.  All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” 

(Read chapters 52 and 53, and see that the Servant of the Lord, the Child grown up, would offer Himself a sacrifice for the sins of His people; the references to Jesus and to Calvary are evident)

THE WISE MAN

In the book of Daniel (written more than 500 years before Christ) we meet a Jew that was taken captive when the Babylonians conquered Judah and destroyed the city of Jerusalem.  Daniel, and three of his companions, were trained and placed into a class of public servants that were called “the wise men.”  As a wise man, Daniel got to serve the ruler of the known world as a counsellor.  In that capacity he was given by God the prophetic gift and gave to the emperor some of history’s most amazing prophecies, several of which relate to Jesus.

In chapter 2, you can find where he predicting centuries ahead of time the rise and fall of each of the major world empires of ancient times: the Babylonian, the Persian, the Greek, and the Roman.  In that amazing prophecy, he refers to coming of the kingdom of heaven.  It will come some time after the first four have fallen, and when the fourth one (the Roman Empire) shall be divided.  The divided Roman Empire will end up as a collection of kingdoms, some strong and some weak, but never re-united until the Kingdom of God comes (look over verses 40-44).  Of course this prediction describes precisely what has happened in Europe over the centuries since the fall of Rome.

In chapters 7 through 9 we read again about the coming of Christ and His Kingdom, and even find an indication of the time when He will appear.  Find that in Daniel 9:24-26 (which refers to both the first and the second coming of Christ).  This prophecy and others were the basis of the visit of the “wise men” to find the Messiah in Matthew 2.  They realized that the time had come, based on their study of the writings of the great wise man, Daniel.

THE KING

More details of the life of Jesus are given by the prophets as they spoke of Christ as the coming King of Israel and Ruler of the world, as well as the promised Savior.

He will be born in Bethlehem.  “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Micah 5:2).

He will come into the city riding an ass’s colt.  “Behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon and ass, and upon a colt the foal of an ass.” And He will be sold for thirty pieces of silver (Zechariah 9:9 and 11:12).

When He comes to set up His Kingdom, His family will regret their rejection of Him at His first coming, and repent for crucifying Him.  “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierce, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.  In that day shall there be a great mourning in Jerusalem, as the mourning of Hadad-rimmon in the valley of Megiddon.  And the lad shall mourn, every family apart: the family of the house of David apart, and their wives apart: the family of the house of Nathan apart, and their wives apart; the family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; all the families that remain, every family apart, and their wives apart.  In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zechariah 12:10-13:1).  The names listed as heads of branches of the Messianic family are from the obscure line of David descended from his son Nathan, and can be found in the list of the ancestors of Mary and Jesus in Luke 3.  It is said that when the house of David turns to Jesus that a fountain of cleansing and salvation will be opened to them, just as the fountain of salvation is open to penitent sinners today.  Anybody who studies the evidence of fulfilled prophecy can see that Jesus is the Christ and the promised Savior.  You can come to the fountain and drink of the water of life today.  Hear the voice of God calling you in Isaiah 55 and in Revelation 22, and come to Jesus for your salvation.  He will receive you when you receive Him.

 

Dr. Rick Flanders

Revival Ministries

Archival Series: Things held in Common by Islam and Liberalism

If you have not read the November, 2016 Shepherd’s Staff, What If You Are Wrong About Islam? please do that before trying to read the following.  If you need a copy of the November issue, ask for one by email.

 

The use of the term “Islam” in this article is meant to include the majority of those people in that movement who are obligated to obey the letter of the law in the Quran on the penalty of death. The use of the term “liberalism” is meant to include all those who hold a mindset that is based on lies and error.  That way of thinking pretends to be intellectual and factual, but in practice it invents answers and protects them with vicious attacks on anyone who disagrees.

 

One way to tell if a movement has no intellectual or spiritual power is to observe what they do with those who disagree with them.  In Islam, if you do not agree with them, you die.  In liberalism, if you disagree you are said to be anti-intellectual, ignorant, stupid, and lacking any credibility.  Liberalism allows dissenters no place in society, government, education, or discussion in the public arena.

 

These two movements share methods.  They operate and defend by use of hate, intimidation, threats, and violence.  They assign negative qualities to those who don’t agree with them by using the very things they are guilty of.  Islam identifies anyone who does not agree with them as infidels who are to be killed.  It complains that it is being persecuted when the facts demonstrate that this movement is responsible for the most brutal acts of persecution worldwide.  Liberalism does the same thing.  Those who disagree with them are subjected to vulgar language and are called racists, xenophobes, homophobic, Islamophobic, and facists. Liberalism turns truth into lies and lies into truth.

 

AND THERE IS MUCH MORE

 

Both movements have a callous attitude toward human life.  The murder, mayhem, beheading, burning, drowning, torture, and genocide by Islam is without debate.  This destruction of human life is justified by simply changing the category of some humans to “infidels.”  Liberalism has done the same thing with the murder of unborn children.  The abortion holocaust stands as the worst destruction of humans in the history of mankind.  They did this by simply changing the category of the unborn, saying that they really are not humans.  This is extremely similar to the tragic page in American history when black people were made slaves by simply changing their category.  In Islam, there is no safety in age or place in society.  Babies, children, women, the elderly - all are irrelevant; kill them all with no mercy.  One can only wonder where the wicked mentality of liberalism will go.  Anyone who would cruelly dismember a baby will have no trouble destroying old folks and anyone who disagrees with them.

 

The duality of both movements is also found in the matter of morality.  From day to day, it is hard anymore to tell what is moral.  The rules are changed at will, normally to benefit the elite or, in Islam, the male gender.  Sexual slavery, rape, genital mutilation, multiple wives, and the animalization of women stand as unquestionable evidence.  Driven by a preoccupation of sex in this world and the next, morality is adjustable.  Liberalism capitalizes on the same thing, driven by what they call “freedom” when in fact it makes people slaves, not free.  The celebration of sodomy and the invention of same-sex marriage are only examples of the moral freefall.  The creation of things that do not exist and that are lies includes the transgender movement. Suddenly perversion has become popular in this “anything goes” society that benefits some elite, but enslaves many.  In both movements, any protest of this growing degradation is met with a violent response.

 

AND THERE IS STILL VERY MUCH MORE

 

Liberalism cannot tolerate the true record of history.  It must be adjusted to fit their propensity to have all things their way, and this is why liberalism has worked to destroy the Constitution.  In its original form, it opposes everything liberalism stands for; therefore, it has been rewritten by them, deliberately and systematically.  A true and honest record of history has been changed in print and in the classroom because liberalism cannot abide the truth.  The same is true of Islam. World history and that of this movement has been changed to alter the respectability of a movement that is much more than a religion.

 

Every day there is a new report of how Islam is invading education with its precepts and goals. In true form, it is demanding new “rights” in every area, but at the same time is denying the same freedoms to others.  The issue of clothing is only one way to soften up the opposition.  The demand for Sharia law is much more egregious.  This new legal system stands in direct contradiction to the US Constitution.  To use it is actually treason.  Education, however, is the major victory for liberalism.  It deliberately moved from one-room schools to community schools to regional schools to state schools to federal schools.  With each step, liberalism moved to ownership and created its own factory to press the liberal mindset on the populous.  The lie of “public education” allowed them to drain the finances of the people, leaving them with no power to stop the moral and mental train wreck.  All one has to do is to watch the news every day to see the kind of degraded society it has produced.  Pseudo-science has produced a plethora of cruel lies - the Big Bang, evolution, global warming, etc., - and all the mind-numbed robots simply repeat what they have been told to believe.

 

THE WORST IS YET TO COME

 

One would think that people who call themselves Christians would know enough about God and the Word of God not to be caught up in these lies.  Liberalism, however, has badgered and controlled even Christian education so that it follows like a lap dog, letting the enemies of God set the false standard like the people of God did when they chose Saul as king because they wanted to be like the rest of the nations.

 

Almost everyone you know has been influenced by the liberal mindset so that they now think like liberals.  We are all victims of the liberal success in education.  I live in the world of theology.  Not one day goes by that I don’t read or hear of people who handle the Bible like liberals do.  Knowing my days are numbered, I press on to finish two books that deal with this problem.  From theological articles to Facebook, I see the same thing.  There is a mad rush to make the Bible say what people want it to say.  The theological error of the month simply proves that our crowd has been taught to think like liberals.  I know this is bold and pointed, but then these articles have one purpose - to make people think.


Shepherd's Staff was prepared by the lateC lay Nuttall, D. Min.

SHEPHERD'S STAFF – December, 2016

 

A communication service of Shepherd's Basic Care, for those committed to the authority and sufficiency of the Bible.  Shepherd's Basic Care is a ministry of information and encouragement to pastors, missionaries, and churches.  Write for information using the e-mail address shepherdstaff2@juno.com or Shepherd's Staff.

Archival Series: "Our Children Learn Not Only What We Teach Them, but by What We Tolerate."

In its history Northland International University (NIU), the former Northland Baptist Bible College, has not been in a situation requiring a strong call to separate. In the early days Northland was a refreshing voice because of it’s good conservative stands, refreshing Northwood’s feel, friendly campus, servant’s heart, with a love for revival and the Lord Jesus Christ. Students were being discipled with a demerits system in place and properly emphasized for correction and growth. There are many fine pastors and Christian workers serving the Lord today because of Northland’s ministry to them.

“Our children learn not only what we teach them, but by what we tolerate.”

According to NIU alumni Dr. Les Ollila (former NIU Chancellor) said that over and over to the student body. With decisions made in recent weeks at Northland a new kind of teaching and tolerance has come to the campus.

In 2005, because of Rick Holland’s inclusion as a speaker, Dr. Ollila pulled out of the God-Focused conference. It is believed that NIU president Matt Olson insisted Ollila withdraw. Just five years later Dr. Ollila along with Matt Olson, Sam Horn and Doug McLachlan reach out to and travel across the country to meet with John MacArthur, Rick Holland and Phil Johnson. Then Ollila/Olson/NIU have this same man (Rick Holland) speak in chapel to impressionable young people.

What changed between 2005 and 2010? It wasn’t Rick Holland. He is today what he was in 2005: an advocate for Lordship Salvation1 and the founder of the Resolved Conference, which merges preaching with the world’s CCM/rock culture and extreme Charismatic style worship.2 NIU embracing MacArthur, Johnson and putting Rick Holland in its chapel pulpit confirms they are willing to teach Lordship Salvation, teach/tolerate a neutered form of biblical separatism, tolerate and allow for the worldly culture of events such as the Resolved Conference.

Regrettably, in just five years, Les Ollila has changed. NIU is being transformed by its president, Matt Olson, and administration decisions. With and because of their change the historical trajectory of NIU has been radically altered. 

With the changes at NIU many share concerns over ministry, direction and leanings of NIU. There is a declining interest in maintaining fellowship by many former alums, good Christian leaders and lay workers. Many who have some relationship with NIU are contacting the administration to express their concerns. Others will quietly pull away and encourage their young people to look elsewhere for a Christian college. Now unfortunately, because NIU’s administration wants it both ways their friendship base will have to change just to maintain status quo not to mention growth.

Many alumni view what Northland is doing today as completely contrary to what was taught not very long ago. Students were told that they will become in the future based on two things: the friends you have and the books you read. Is it any wonder they have done what they have? If you live long enough, you will have to change your friends or change your doctrine. NIU is changing its friends for new ones in the so-call  “conservative” evangelicalism. Certain doctrines, separatism in particular, is not far from being compromised for the sake of their new friends.

Why do men who claim a heritage and commitment to separatist Fundamentalism take the initiative to reach out to evangelicals who openly repudiate biblical separation in principle and in application? Is it possible that these alleged fundamental separatists want to retain the label they are comfortable with, but have lost the will to contend, to wage the battle for fidelity to the God-given mandates? Is it possible they will redefine the principles and application of separation to accommodate the need to tolerate, allow for and excuse aberrant doctrine and ecumenism for the sake of fellowship with evangelicals?

Have self-described fundamental separatists decided to move toward a safe, non-confrontational middle ground at the expense of fidelity to the Word of God on separation to be accepted and respected by evangelicals?

The “conservative” evangelicals have not and show no inclination of moving toward a Fundamentalist’s commitment to authentic biblical separation. Someone is moving, someone is changing, and it isn’t the evangelicals.

With recent revelations we are learning a great deal about Northland’s new trajectory. NIU will try to placate alumni and donors while it moves further away from its historic stand. Matt Olson’s recent open letter to Friends in Ministry was just such an attempt that, in the opinion of many, was an abject failure. If Northland maintains this new direction and discussions among concerned persons are any indication of a national response, I fear Northland’s best days are behind it and the worst is yet to come.

Northland’s new trajectory has a historic parallel. The devastating effects of introducing Evangelicalism’s philosophy and practices into a biblical Fundamentalist setting are no more stark than the demise of Pillsbury Baptist Bible College.3


LM
First Published Nov. 29, 2010 & again Jan. 2, 2018

Publisher's Addendum: On April 30, 2015 NIU announced its closure.  See,
NIU Closes: A Continuation of the Pattern of Demise

For previous articles in this series see-

NIU’s Convergence With Evangelicalism: What Does It Mean for Impressionable Students?

NIU Presents Executive Pastor of Grace Community Church to It’s Student Body

1) An Example of Lordship Salvation’s Man-Centered Message

2) The Merger of Calvinism With Worldliness, by Dr. Peter Masters

3) Discussion Over the Closing of Pillsbury Baptist Bible College

“Although Pillsbury struggled for a number of years to recover itself from the devastating effects of hob-nobbing with Evangelicalism, it never really dealt with (in any real tangible way) its ruined reputation. Although it was repeatedly brought before them by many friends of the college, they never really did what was necessary to regain the trust of the pastors and parents who send students.”

Archival Series: What is Lordship Salvation and Why Does it Matter?

There is an on-going debate over a certain segment of fundamentalists preaching and practicing a new paradigm shift for separation commonly known as “gospel-driven separation” or “gospel centric fellowship.” Today, the primary mantra has been “It’s all about the Gospel,” from which doctrinal aberrations and ecumenical compromise is tolerated or excused for the sake of fellowship around the gospel.  But, what sort of gospel message is the rallying point for this kind of compromised fellowship and cooperative ministry?

“There is today a very subtle shift that, on the surface, is very persuasive…. Rather than base separatism on the Bible, the whole counsel of God, we should use as our test the Gospel. There is a plea that says the only doctrines for which we should contend are those doctrines that impinge directly upon the Gospel…. That [Gospel-Centric separatism] broadens our fellowship incredibly to include organizations and individuals who are patently disobedient to the plain teaching of Scripture and yet are somehow tolerated, vindicated and even honored in some of our circles.”1

In recent articles we have been considering why there should be no fellowship or cooperative efforts with the so-called “conservative” evangelicals. The reasons include aberrant theology such as non-cessationism, amillenialism, ecumenical compromise, embracing the world’s music in the form of RAP, Hip Hop and CCM for ministry. All of these are grounds for withdrawing from and having no fellowship with believers who teach and do these things. All of this, however, is being tolerated, allowed for, excused or ignored by certain men who minister in fundamental circles, men who are forging cooperative ministries with the evangelicals and influencing the next generation to follow them.  There is, however, one overarching concern that trumps all of these issues with the evangelicals combined. That is Lordship Salvation!

Defined briefly: Lordship Salvation is a position on the gospel in which “saving faith” is considered reliance upon the finished work of Jesus Christ. Lordship views “saving faith” as incomplete without an accompanying resolve to “forsake sin” and to “start obeying.” Lordship’s “sine qua non” (indispensable condition) that must be met to fully define “saving faith,” for salvation, is a commitment to deny self, take up the cross, and follow Christ in submissive obedience. (In Defense of the Gospel: Revised & Expanded Edition, p. 48.)

It is virtually impossible not to know that the evangelicals, almost to a man, believe, preach and defend Lordship Salvation (LS). When the T4G and Gospel Coalition conferences convene they gather around the LS interpretation of the Gospel. Certain men in fundamental circles, however, are drawn together in “gospel-centric” fellowship with evangelicals. They are gathering around a common acceptance of and bond in Calvinistic soteriology, primarily in the form of Lordship Salvation.    

Following are samples of Lordship’s corruption of the Gospel for justification.

“Let me say again unequivocally that Jesus’ summons to deny self and follow him was an invitation to salvation, not . . . a second step of faith following salvation.” (Dr. John MacArthur, The Gospel According to Jesus: What is Authentic Faith? pp. 219.) 

“That is the kind of response the Lord Jesus called for: wholehearted commitment. A desire for him at any cost. Unconditional surrender. A full exchange of self for the Savior.” (MacArthur, Ibid, p. 150.) 

“If you want to receive this gift [salvation] it will cost you the total commitment of all that you are to the Lord Jesus Christ.”  (Ps. Steven Lawson, The Cost of Discipleship: It Will Cost You Everything.) 

“Salvation is for those who are willing to forsake everything.” (MacArthur, The Gospel According to Jesus, p. 78.) 

“This is what Jesus meant when He spoke of taking up one’s own cross to follow Him. And that is why he demanded that we count the cost carefully. He was calling for an exchange of all that we are for all that He is. He was demanding implicit obedience--unconditional surrender to His lordship.” (MacArthur, Hard to Believe, p. 6.)

Based on clear, unambiguous statements from advocates of LS thousands in Fundamentalism reject LS as a corrupt and false interpretation of the gospel.  Dr. Kevin Bauder published a serious misrepresentation of a known fact when he wrote that Fundamentalists and Evangelicals, “believe, preach and defend the [same] gospel.”2  Kevin Bauder has never edited or retracted that statement.

When the Lordship advocate speaks of “following Christ,” he is speaking of the gospel. When John MacArthur refers to “The Cost of Following Christ,” he really means “The Cost to Receive Christ.” MacArthur believes there is a “Real Cost of Salvation,” or more accurately a “Real Cost for Salvation.” He believes that the gospel demands a commitment of one’s life, and a promise of surrender to the lordship of Christ in an up-front “exchange” for the reception of salvation. (In Defense of the Gospel: Revised & Expanded Edition, p. 82.)

Dr. Ernest Pickering recognized that LS, as MacArthur defined it, was a departure from the biblical plan of salvation. Following are two excerpts from Dr. Pickering’s review of the first edition (1988) of John MacArthur’s  The Gospel According to Jesus.

“MacArthur laments, ‘Contemporary Christendom too often accepts a shallow repentance that bears no fruit’ (p. 96).  This theme recurs over and over again in the book.  The recommended cure for this malady is to require more of the seeking sinner than the Bible requires. Instead of ‘merely’ believing on the finished work of Christ the inquiring soul must also be willing to have Christ as Lord over every area of his life.  It seems evident upon an examination of this thesis that those who espouse it are adding something to the gospel that is not in the Scriptures.  Charles Ryrie was certainly on target when he wrote, ‘The message of faith only and the message of faith plus commitment of life cannot both be the gospel…’” (Balancing the Christian Life, p. 70.)

“One of the chief objections to the notion of ‘lordship salvation’ is that it adds to the gospel of grace. It requires something of the sinner which the Scriptures do not require. The message of salvation by grace proclaims to sinner that they may receive eternal life by faith alone whereas the message of ‘lordship salvation’ tells sinners they must be willing to give up whatever is in their life that is displeasing to God.”

Several months after an April 2010 personal meeting with Dr. MacArthur NIU president Dr. Matt Olson announced that with MacArthur they “agree on the most substantive issues of life and ministry.”3 Then Olson hosted MacArthur’s executive pastor Rick Holland in the NIU chapel pulpit to address impressionable young people.4 NIU would not have had Rick Holland in its pulpit, or validated John MacArthur’s doctrine and ministry if the administration had any serious reservations over Lordship Salvation. With Olson’s statement on MacArthur and putting Holland in the chapel pulpit NIU stamped its approval on and endorsed a false gospel, namely “Lordship Salvation.”

Do Fundamentalists and Evangelicals, “believe, preach and defend the [same] gospel?”  Men in fundamental circles who are converging with the evangelical advocates of Lordship Salvation are either tolerating an egregious error or have themselves embraced Lordship Salvation and are rallying around it in gospel-centric fellowship with like-minded evangelicals. Have Dave Doran, Kevin Bauder, Matt Olson, Tim Jordan, et. al., been willing to state in unvarnished terms whether or not they believe LS as John MacArthur, John Piper, Steve Lawson, et. al., “believe, preach and defend” it is the one true Gospel of Jesus Christ?

Lordship Salvation is not the gospel!  LS clouds, confuses and complicates the Gospel. LS corrupts the simplicity that is in Christ (2 Cor. 11:3) and frustrates grace (Gal. 2:21).  Above all other considerations (aberrant theology, ecumenism and worldliness) we cannot fellowship, promote or cooperate with evangelicals who “believe, preach and defend” Lordship Salvation.


LM (First Published Oct. 28, 2012)

Related Reading:.
For a clear, concise example of the egregious error that is Lordship Salvation please read, Summary of Lordship Salvation From a Single Page.  This article is a reproduction of an appendix entry by the same name that appears on pp. 284-286 of In Defense of the Gospel: Biblical Answers to Lordship Salvation.  In it I examine a statement by John MacArthur that appears in all three editions of The Gospel According to Jesus.  You will find that there is no more clear example of Lordship Salvation’s corruption of the simplicity that is Christ (2 Cor. 11:3).

As an addendum please see, Lordship Salvation Requirements by Pastor George Zeller

What is the Fault Line for Fracture in Fundamentalism?
“How can there be unity within a fellowship when two polar opposite interpretations of the glorious Gospel of Jesus Christ are accepted as legitimate?”

Footnotes:
1) Pastor Marc Monte, Preserving the Separatist Impulse

2) Do Fundamentalists and Evangelicals, “Believe, Preach and Defend the [Same] Gospel?”
“There is no universal ‘mutuality in the gospel’ among evangelicals and fundamentalists. ‘Evangelicals and fundamentalists are [NOT] united in their allegiance to the gospel,’ because there is a vast difference between what evangelicals and non-Calvinists in Fundamentalism believe to be the one true Gospel. It is irrefutable, and Kevin Bauder is well aware, that many men in Fundamentalism reject Calvinistic soteriology in the form of LS as a false, works based Gospel. It is, furthermore, indisputable that virtually every man in “conservative” evangelicalism is a passionate advocate for Lordship Salvation, which Dr. Bauder is also well aware of.”

3) Dr. Matt Olson, Open Letter To Friends in Ministry, November 23, 2010.

4) Northland Int’l University Presents Executive Pastor of Grace Community Church to It’s Student Body

I. F. B. BACKWARDS: An Explanation by Rick Flanders

“Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have received, and avoid them.  For they that are such serve not our Lord Jesus Christ, but their own belly: and by good words and fair speeches deceive the simple.”

(Romans 16:17-18)

Dr. Rick Flanders

Have you heard critical references by Christian people to the “I. F. B.”?  In recent years these initials have been used in a negative way to refer to the “Independent Fundamental Baptists.”  Some especially angry folks even call this religious movement “the I. F. B. cult.”  Of course something must be wrong with condemning these people as if they are a single entity when, by definition, each of their churches is “independent.”  Church-goers and would-be church-goers have been misled about the people and the churches classified in this way, and a reasonable explanation of who they are, what they represent,  is in order, and, for some, even overdue.  I am a member of one of these “I. F. B.” churches, and hope I can clear things up so that folks can make more reasonable decisions about us.  The best way to explain the “I. F. B.” churches is for me to look at the letters backwards, and explain them from my own experience.

 

BAPTIST

You might say that my introduction to Christianity began in the church where my parents were members when I was born.  I was christened into the denomination and taken to Sunday school and church year after year.  But that early experience with what I was told was the religion of Christ was a false experience since our denomination had long since departed from the faith of their founders.  I thought I was a Christian because I had been baptized as a baby and joined our church as an adolescent, but nobody becomes a real Christian that way.

Then I finally heard the Gospel of Jesus Christ presented to me in an understandable way, and was drawn by God to receive Jesus Christ personally as my Savior and Lord.  According to the Bible, and my own transformation, I was “born again” and entered into a new life and a real knowledge of the living God.  Then, as I studied my Bible, I began to grow.

A friend soon introduced me to a Baptist church, and I started attending it because I was certainly not going back to the theologically “liberal” church that had kept me in darkness for so long.  I had heard the Gospel through a radio ministry, and now was ready to start attending a Bible-teaching church.  So I thought I might try the Baptists.

I was also reading the Bible every day, and came to see in the book of Matthew that baptism was not the same as I had seen it in church growing up.  They baptized converts in the New Testament after and because they had repented and believed.  Babies haven’t repented and believed in Jesus Christ, and babies were not baptized in the New Testament accounts.  Also it was evident that those baptized in the Bible were not sprinkled with a little water.  They were taken down to the river to be baptized, and went into the water and came up.  It looked to me as if they had been dipped.  So I asked the Baptist preacher to answer some questions for me about baptism, and he came to my house and showed me clearly that those to be baptized are those who had turned to Christ, and that baptism was by immersion in water, representing the death, burial, and resurrection of Christ.  By being baptized a new believer was identifying himself with Christ, and confessing Him as Lord and Savior.  So I wanted to do it, and arrangements were made for me to be baptized the Bible way at the Baptist church.  I was the first person I ever saw baptized by dipping!  In this way I became a Baptist, and part of a Baptist church.

Historically, Baptists are Christians who seek to follow the Bible in every way.  The Baptist movement is based on this principle.  Really, every true believer in Jesus should be a Baptist, and every church of Jesus should operate according to what is regarded as the Baptist distinctives, because they are the Biblical practices.  I have no problem with being a Baptist.  The label “Baptist” is defined historically as referring to Christians who follow the practices of the churches in the New Testament.

Look at Matthew 3:1-17, Acts 2:41-47, and Acts 8:35-40, and Romans 6:3-4.

FUNDAMENTAL

The church that nurtured me as a new Christian, the people who baptized me and taught me my first lessons about living the new life, was affiliated with the Southern Baptist Convention.  I knew nothing about this organization, which was and is the largest non-Catholic denomination in the United States, and had no real opinions for or against it.  But after just a few years of serving in my church, I was disturbed about what was going on in our denomination’s affairs.  First of all, our church and my pastor had no problem with the pastor or the church from which I came.  My old church and denomination were “liberals” theologically, and did not insist that a Christian must believe in the deity of Jesus, His virgin birth, the necessity of the new birth, or even His resurrection as a literal bodily event.  They did not believe that the Bible is always accurate, nor in the miracles of the Bible, and yet my Baptist church regarded them as Christians and their church as preaching the Gospel.  Of course, I knew different.

The radio ministry that had led me to Christ identified itself as not only Christian but also as “Fundamentalist.” As a result I had plenty of Fundamentalist influence throughout my Christian experience, even though I did not really understand it at first.  The Fundamentalist movement began in the early twentieth century as a grass-roots reaction against the infiltration and influence of liberal theology and liberal ministers in the great evangelical (Gospel-preaching) denominations of America. Liberals and liberalism preached a “social gospel” and sought to redeem society rather than individuals, and allowed that some of the cherished doctrines of our Faith might not be true.  The name Fundamentalist conveys the fact that Fundamentalists insist that Christianity be defined by certain cardinal (and fundamental or essential) doctrines.  It doesn’t allow that a viewpoint represents true Christianity just because it reflects the “spirit of Jesus” or holds to the ethical teachings of Christ.  Christianity is based on the Gospel of Christ, the Fundamentalists say, and that Gospel does and always has taught certain great truths, which are fundamental to it: that the scripture is the written Word of God, infallible and without error; that Jesus is the Son of God and God the Son; that He died as an atonement for our sins; that He arose bodily from the dead; and that sinners are saved only by faith in Him.  There are many more truths in the Bible, but without believing the fundamentals of the Gospel, one is not truly a Christian.  Fundamentalism is the right way to look at Christianity, and forms the basis of the right way to deal with heretics in the church: expel them or separate from churches that won’t.  A series of experiences showed me that the Southern Baptist churches were not distinguishing the truth of the Gospel from false doctrine and false teachers.  I was not only a Baptist but also a Fundamentalist.  Gospel truth is not only to be believed and preached; it is to be cherished as the foundation of Christianity.  I must insist that only those who stood for the fundamentals are Christians.

Look at Romans 16:17-20, First Corinthians 15:1-4, Second Corinthians 11:1-15, Titus 3:9-11, and Jude 3.

INDEPENDENT

It didn’t take long for me to investigate and find that unbelieving liberals were employed by many of our Southern Baptist Convention agencies, and that my tithes and offerings were being used to support them.  So now the issue of affiliation with my beloved local church came to the fore.  I spoke with my pastor respectfully about these problems, and when he offered no solution, I began to look for a Fundamentalist church in our town that did not affiliate, support, or acknowledge as sound ministries, churches, and preachers who did not acknowledge the Bible as the Word of God.  Soon the Lord led me to such a congregation, and I joined it.  This church in North Carolina was the first of a series over the of Independent Fundamental Baptist Churches to which I have happily belonged.

Look at Second Corinthians 6:14-18, Ephesians 4:11-16, and Ephesians 5:8-11.

The letters “I. F. B.,” to anyone who knows what he is talking about, do not refer to a denomination, cult, or association.  They stand for important New Testament principles that should be followed by every child of God, and by every Biblical church.

 

Media coverage of certain scandals at particular fundamentalist churches spread the practice of broad-brushing conservative churches in general with the smell of corruption by the use of the term “I. F. B.”  Critics of fundamentalism picked up this practice and have slandered good people and some of the best churches by using the label with such invalid implications.  The fact of church scandals cannot be denied, in Baptist (both affiliated and independent) churches, as in Catholic institutions and other church organizations.  But it isn’t fair to say that the thousands of Independent Fundament Baptist churches across the nation are all, mostly, or largely corrupt.  Nor can the other charges against the “I. F. B.” that are widely disseminated on the internet or the grapevine be validated.  Some wrongdoing in some of the I. F. B. churches does not say that all of them are guilty.  Saying so is using the old “guilt by association” method of slander.

 

It is also charged by some that the I. F. B. churches have an authoritarian leadership style, for example, but this cannot truthfully be said either, across the board.  When the most authoritarian fundamental churches of the past taught others to adopt their policies, they were strongly rebuked and opposed by many other I. F. B. preachers and publications.  It is said that I. F. B. churches enforce unreasonable and unscriptural standards of life on their members.  Although this charge may be supported against some churches, the truth is that independent churches everywhere teach and support every imaginable level, high or low, of Christian living, both to their credit and to their shame, and it is impossible correctly to generalize about this.  Although some have and do rise up to influence and give leadership to preachers and churches in the absence of ecclesiastical hierarchy (this is natural), it cannot be proven or effectively argued that there is an “I. F. B. cult.”  Some unaffiliated churches and preachers over the years have been influenced by prominent preachers, churches, and institutions to which they have had no binding connection.  We are independent because that we believe Jesus to be Head of each local congregation, and because we refuse to be part of major denominations that have betrayed the Faith.  We are fundamental because we stand for the doctrines that make up the Faith.  We are Baptists because we try to follow Biblical practices as well as Bible doctrines.  We are not I. F. B. because we joined any cult or network.  The Lord and the Bible make us what we are in regard to these important issues.

 

Let every Christian man or woman, and every Christian family, give attention to sound doctrine, and avoid those who depart from it, and let us gather in churches that stand for the truth.  Let us not be influenced by the Enemy to do or say things that are wrong, based on bitterness over problems we faced in the past in a Bible-preaching church.  Let us follow our Lord into a new era of being witnesses to His Person and His Word as His Light in this dark and needy world.

 

 

Dr. Rick Flanders

Revival Ministries

“ALL THINGS TO ALL MEN” by Dr. Rick Flanders

“To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.”

Dr. Rick Flanders

(First Corinthians 9:22)

 

Pretty well the theme of most evangelical churches at the present time is “all things to all men.”  Many changes have been made to update the operation, the message, and the feel of these traditionally-conservative ministries so that they can be more “relevant” to the culture as it has turned out to be.  The hope is attracting and winning millennials to Christ.  While the motive is worthy in some ways, the adjusting of standards and practices is mostly misguided, due in significant measure to seriously-flawed interpretations of a Bible verse, First Corinthians 9:22.

 

That verse, it should be noted, is found in the section of the First Epistle to the Corinthians that deals with what’s wrong with eating meat that has been sacrificed to false gods.  To “abstain from pollutions of idols” was a controversial standard sent out from the Jerusalem church some years before to the new Gentile churches after a big council had been held to discuss legalism (read the whole story in the fifteenth chapter of Acts).  These “pollutions” were defined by the church as “meats offered to idols” (note Acts 15:19-29), which it was said that Christians should refrain from eating.  The standards set by the Jerusalem council were beneficial to the Gentile churches that heeded them (as we see in Acts 16:4-5), but they met with resistance from many who considered them too restrictive and offensive to the culture of the Roman world.  Consequently they had to be defended by leaders like the apostles Paul and John.  Paul’s divinely-inspired defense of the standard to abstain from dedicated meat is found in First Corinthians 8, 9, and 10.  John’s defense of the Jerusalem standards (actually the words of Jesus in their favor) is featured prominently in the second chapter of the book of Revelation.

 

The thrust of the teaching in First Corinthians on the subject is that Christians ought not to eat meat that had been sacrificed to the idols worshipped in the pagan temples.  The Gentile believers were no longer worshipping the idols, but they should abstain even from eating the meat sold in the restaurant of the temple or in the meat-markets as having been dedicated to the gods.  This was the standard for Gentile Christians formulated by the Jerusalem church.  This epistle argues for this standard based on three principles.

 

1.       Love (Chapter 8)

Although instructed Christians know that an idol is “nothing in the world, and that there is none other God but one,” they need to have a concern for the idolaters and for the new converts who don’t have this fact totally figured out yet.  If somebody who thinks of an idol as a god sees a more knowledgeable believer sitting “at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols,” and might he not be caused to stumble?  Chapter 8 says that there is something that ought to come ahead of our exercising our liberty based on superior knowledge.  That something is “charity” or love.  Out of love, Christians should abstain from doing things that might trip up somebody who sees us doing them, such as eating meat sacrificed to idols.  First Corinthians is plain about that.

 

2.       Evangelism (Chapter 9)

The next chapter is about exercising restraint and practicing self-denial in order to make our efforts at evangelism more effective.  This principle of self-denial for a greater purpose was found also at the end of Chapter 8, where it is applied to our influence on new Christians.  In verse 13 we read, “If meat make my brother to offend, I will eat no flesh while the world standeth.”  Self-denial, don’t forget, is at the heart and the foundation of Christian life and service (Matthew 16:24-25).  The point made in Chapter 9 is that Paul and Barnabas refrained from doing many things they technically had a right to do so that their work of evangelism could be more effective.  They didn’t take wives around with them, although they were not forbidden to marry, and were permitted to travel with a wife.  They did secular work so that they didn’t have to look for others to give offerings to provide for them, although they certainly had a right to live on the tithes and offerings of God’s people, as the priests at the Temple did.  They might be expected to abstain from doing secular work, and would not have been blamed if they had, but they worked anyway, “lest we should hinder the gospel.”  All of these policies were based on the principle of Christian self-denial, and were followed in order to keep the doors for evangelizing pagan people open.  This is also why Paul would not eat the meat sacrificed to the idols.

 

3.       Faithfulness (Chapter 10)

In Chapter 10, Paul writes plainly that eating the meat devoted to an idol provokes God to jealousy.  Idolatry must be avoided and fled by faithful Christians because they must be loyal to their Lord.  Idolatry, we learn, is dangerous, and Christians must not even get close to it! So even eating the meat sacrificed down at the idol’s temple is dangerous.  The Lord’s Supper associates us with the Lord and His sacrifice.  Does not then the sacrifice offered at the pagan temple associate those involved in it with the worship of the idol?  Are not the gods of paganism actually devils? “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table and the table of devils.”  To do so would be to be unfaithful to the Lord.  So believers in Jesus Christ must abstain from eating meat from pagan sacrifices, even though nearly everybody else partook of it. 

 

Clearly the point of First Corinthians 9:22 was not that Christians should adopt the practices of the pagan in order to evangelize them effectively.  Such an idea is opposed to the whole point of chapters 8, 9, and 10, and particularly of chapter 9.  It doesn’t teach us to lower the standards of Christian living; it tells us to raise them.  It doesn’t say that we should exercise our rights; it says that there are reasons we might give them up.  Critics of the standard argued that eating meat isn’t worship, the idol isn’t really a god at all, and that food is no big deal.  But Paul was saying that believers ought to abstain from dedicated meat in order to keep open the opportunity to win souls.  If Christians do what everybody else in the Roman culture did and ate meat from the temple, many would say that they are idol-worshippers, too.  So those who spread the gospel must refrain from the practice.  So Paul writes.

 

“For though I be free from all men, yet have I made myself servant unto all, that I might gain the more,” says the apostle in verse 19.  A life of winning men to Christ is not a life of more freedom, but less.  Rights are forfeited for the greater good of preaching the Gospel without hindrance.

 

Who might Paul win through surrendering some of his rights?  In the first place, Jews (verse 20).  Although he was an ethnic Jew, he was not required by the Gospel to keep the Law of Moses.  This was the point about legalism proclaimed by the Jerusalem council.  See in verses 1, 5, 10 and 11 of Acts 15 that legalism in its original form taught that men must become Jews (by circumcision) in order to qualify for salvation in Israel’s Christ, and that every believer in Christ must follow the Jewish Law as an observant Jew after coming to Jesus.  So Paul did not have to keep the specifically Jewish statutes of the Law, but sometimes he did, voluntarily.  Already in Acts 16, we find him circumcising Timothy before taking him as a co-worker in evangelism in order not to offend the Jews he would encounter everywhere he went.  “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law” (verse 20).  But it was a voluntary practice, based on self-denial and not on legalistic bondage.

 

Around Gentiles he did not parade his Jewishness as a barrier between them by observing the distinctively Jewish aspects of the Law of Moses.  See this is verse 21.  Whenever he did follow the Israelite ceremonial law, he did so voluntarily.  Around Gentiles he voluntarily did not keep Jewish observances.  But notice that Paul makes the point that he is definitely “not without law to God, but under the law to Christ.”  It was the abolished ceremonial law of Israel that he as a Jew could follow, but as a believer in Christ was not required to follow.  When it was helpful, he would take advantage of his Jewish privileges and observe the statutes (as in Acts 18:18), but usually not around Gentiles.  However his varying observance of these laws did not mean that he was lawless, or unprincipled.  He lived under Christ’s law (see John 13:34, Galatians 6:2 and James 2:8-12).  To teach or imply that Christians must bend their principles in order to conform to the culture is not to follow the spirit or the words of this chapter.  Paul makes sure that we don’t get this wrong impression from the idea of being “all things to all men.”

 

With Christians, sometimes we must defer to “the weak” (verse 22), as we see in Romans 14 and First Corinthians 8.  In other words (read those chapters again) we may bend to the right, to the unnecessary restrictions of weaker brothers in order not to cause them to stumble.  The motivation for adjusting life for others is to remove things in our lives that hinder our witness for Christ or influence on younger Christians.  In all of these cases, we are restraining ourselves and not exercising our rights in order to more good.  The idea in First Corinthians 9:22 is not that we should relax and do what everybody else does so that people won’t be bothered by our standards.  The whole chapter is about self-denial and restraint.  Actually, the word “temperate” in the comparison to athletics given in verses 23 through 27 means restraint or self-control, and describes what our attitude should be.  We restrict ourselves for evangelism, rather than tear down the restrictions.

 

To be “all things to all men” does not mean to ignore teachings of the Bible in order to avoid going against the grain of culture.  It means to put evangelism at such a high priority in our lives that we are ready to adjust our lives, our schedules, our budgets, our preferred ways of doing things, and our habits not mandated or implied by the Word of God, so that we can win more people (“that I might gain the more”) to Jesus Christ (“this I do for the gospel’s sake”).

 

 

Dr. Rick Flanders

Revival Ministries

Archival Series- Kevin Bauder: There He Goes Again, Redefining Fundamentalism

Pastor Marc Monte

In his recent [3/6/15] essay, “Another One Bites the Dust,” Dr. Kevin Bauder, Research Professor of Historical and Systematic Theology at Central Baptist Theological Seminary, analyzes the unfortunate trend of the dissolution of Fundamentalist institutions of higher learning.  Dr. Bauder is a brilliant man and prolific writer who has bequeathed a wealth of thought-provoking material to the Lord’s church.  His book, Baptist Distinctives and New Testament Church Order, is a poignant defense of the Baptist position concerning both the polity and the practice of Baptist churches.  This author uses Dr. Bauder’s book and he recommends it widely.

Dr. Bauder’s recent article seeks to address reasons for the demise of many prominent Fundamentalist colleges and seminaries.  Going beyond the standard arguments of cultural shift and constituency alienation (both of which, he postulates, are legitimate issues), Dr. Bauder presents additional, not-often-considered factors pertinent to the death of these institutions.  His analysis deserves thoughtful consideration as Fundamentalist institutions move into the “brave, new world” of the 21^st Century. 

In such a thoughtful article, it is unfortunate that Dr. Bauder could not resist his penchant for trashing what he describes as the “King James Only orbit.”  It appears to this avid Bauder reader that the good professor harbors unreasonable angst toward fellow fundamentalists who hold to a view of manuscript evidences different from his own.  His classification, “King James Only orbit,” paints with a broad brush, thereby unfairly dismissing legitimate theological positions within that orbit.

More than most men, Dr. Bauder understands that precise theology is nuanced theology.   For example, Dr. Bauder would not accept the tenants of every form and presentation of Calvinism.  He would be careful to distinguish his brand of Calvinism from others, emphasizing the nuances of his position as opposed to others.  This author contends that the same careful, nuanced approach should apply to the “King James Only orbit.”  There are some within the “orbit” who hold to a false theory of double inspiration.  There are others, however, who simply appeal to the Textus Receptus manuscripts as their authority, rejecting other differing manuscripts as spurious.  Such a view is not heterodox.  It is a legitimate, nuanced theological position.  To hold such a position does not place one outside the fundamentalist theological sphere.  Indeed, the Lord’s church held to the infallibility of those apographs (manuscript copies) for over 1800 years.  Only in the late 1800’s did the text of the New Testament suffer significant destabilization with the publication of newly discovered, variant manuscripts.

Dr. Bauder’s most jarring and politically charged statement appears with his textual position playing loudly in the background:

“The King James Only crowd likes to boast that schools like Pensacola Christian College and West Coast Baptist College are thriving, and that may be true. These colleges, however, are not representative of fundamentalist institutions, and their prosperity does not do anything to help normal fundamentalism.” (Emphasis added.)

Herein, Dr. Bauder grievously errs. To say that Pensacola and West Coast are not “representative of fundamentalist institutions” redefines, once again, fundamentalism.  Neither school denies nor do they adulterate any point of the classical fundamentalist credo.  Their doctrinal statements are readily available for anyone’s inspection.  In addition, both schools practice personal and ecclesiastical separation, the hallmark of fundamentalism. The fact that these schools specify allegiance to a specific Greek text in no way diminishes their fundamentalist credentials.  In addition, both schools have a strong fundamentalist heritage.  In the case of Pensacola, it has flourished within the sphere of fundamentalism for decades.  Many fundamentalist churches recommend both Pensacola and Bob Jones as options within the fundamentalist realm.  Dr. Bauder’s needlessly divisive statement lacks both theological and historical support.

The second portion of his statement is even more troubling:  The prosperity of these colleges “does not do anything to help normal fundamentalism.”  Frankly, this author could scarcely believe a man of Dr. Bauder’s intellectual stature would make such an all-encompassing, condemnatory statement.  To claim disagreement with a nuanced theological issue is one thing; but to claim that these schools do “not do anything to help normal fundamentalism” demeans the work and dedication of sincere servants of Christ.  His statement slanders thousands of pastors who recommend Pensacola and West Coast, classifying godly men as somehow as not “normal.” And his statement simply isn’t true.  Thousands of fundamentalist pastors find in these schools a place of believing scholarship for their students.  Both of these schools have sent out thousands of Christian workers into the harvest fields of the world.  Both of these schools proclaim and defend the “faith once delivered to the saints,” (Jude 3).  Both take missions, church planting, and evangelism seriously and both have seen stellar success in these areas.  Both are filling the fundamentalist pulpits of America with men sound in the faith and zealous for the redemption of the lost. 

Succinctly stated, Dr. Bauder’s declaration is both irresponsible and indefensible. 

While Dr. Bauder has presented much good analytical material in his article—material that deserves thoughtful consideration—he has, once again, marred his work with an unnecessary rant against Christian people—fellow fundamentalists—who love and serve the Lord.  He seems bent on making enemies where he could have found friends, and, in so doing, he repeats an error plaguing fundamentalism from its inception—an error which increasingly alienates intelligent young men and women from the fundamentalist movement.


Ps. Marc Monte (Originally published March 9, 2015)
Faith Baptist Church, Avon

For a continuation of this discussion from Pastor Monte, please see:

An Antecdotal Answer to the Demise of Fundamentalist Schools

Previous Articles by Ps. Monte:

Muddying the Clearwaters 

Bauder’s position differs markedly from the strong stance of R.V. Clearaters. “Doc,” as he was called, had no trouble “calling a spade and spade.” Bauder struggles with that…. For reasons known only to himself, Bauder mocks those whose doctrinal concerns include bibliology, the blood atonement and sovereignty/free will.

Kevin Bauder: It Won’t Fly With Those of Us Who Know

“If Kevin desires to take Dr. Clearwaters venerable institution a different direction from the founder, he should do so without pretending to be the guardian of the legacy. I knew Doc well enough to know that he would not be at all happy with the direction of Central Seminary under Bauder’s leading.  It’s bad enough that his school is headed in a decidedly leftward direction. Please, Dr. Bauder, don’t make it any worse by pretending some affinity with one of the greatest separatist Christians of the last century.”

 Genuine Integrity Demands a Simple Admission 

What troubles [me], however, is the nagging feeling that Jeff Straub was attempting to convey more than just mere admiration for stands well taken. His not-so-subtle mention that both of these pastors are entrenched in the SBC appears to lend tacit approval to the denominational organization…. Dr. Clearwaters was not one to speak well of the “denominational machine.” Genuine integrity demands a simple admission from institutional leadership that they are moving from the separatist principles of their founders.

Related Reading:
A Letter From Dr. Richard V. Clearwaters to Kevin Bauder

Kevin, while reading your articles I have observed an inordinate affection towards pseudo-intellectual teaching, and a disdain for old-fashioned, confrontational Bible preaching.  Make no mistake, old fashioned, confrontational Bible preaching is exactly why I founded Central Seminary.  My burden was to train men with an air-tight understanding of the Scriptures, with the ability to stand in pulpits across the land and preach, “thus saith the Lord,” with the desire to start churches and win souls to Christ.  To the contrary, I did not start the school over which you [Bauder] preside, for men to flounder in unbelief, for them to wonder for decades where they stand, or for them to be given to counseling, teaching and academic idolatry.  I often told the men I was training, “We use the mind here, but we do not worship it.” Dr. Bauder, all given appearances seem to indicate that you are intentionally trying to lead those who follow your writings…away from the testimony upon which [Central Seminary] was founded and into the compromising orbit of protestant evangelicalism.

Piedmont/TTU: A Predictable Pattern of Mergers With Only One Survivor

What Do NIU, Pillsbury and (NOW) TTU Have in Common?