Author: Jonathan

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Avoid judgment and hell

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Various Views on Hell

There are several views on hell, as follows:

  1. Traditional view: Permanent suffering, punishment or torment, without end.
  2. Conditional view: annihilationism or conditional immortality – punishment with annihilation, and hence ceasing to exist. This divides into two:
    1. Annihilation or ceasing to exist immediately upon death
    2. There is a temporary period of suffering, punishment or torment proportional to the sin the person has committed in life, but then they will be annihilated or cease to exist.
  3. Universalist view: universal reconciliation – everyone will be saved (they have no choice).  This divides into the following two views:
    1. There is no hell; everyone is saved immediately they die.
    2. Hell is a place of  refinement or purification, and everyone will eventually be purified and saved.
  4. Hopeful universalist view – there is a hope that all will be saved; hell exists but everyone has a chance to be saved after they die; they can leave hell and enter into eternal life any time they choose.

We will now discuss what the Bible says about hell and then conclude which of these four views we believe.

Future Judgment and Condemnation for the Ungodly

In John 12:47 Jesus said he “came to save the world not to judge the world.”  That was his mission on earth at that time.  But that does not mean the Father does not judge the world, and does not mean there isn’t a future judgment.

In John 12:31 Jesus said “Now is the judgment of this world; now the ruler of this world will be cast out.”   Renowned grace preacher Andrew Wommack believes in a future judgment of the world, when he explains John 12:31- see http://www.awmi.net/bible/joh_12_31. I really like his explanation here. Because of course there is a lake of fire – the ultimate revelation of the wrath of God – Rev 20:15.  The whole context of scripture clearly shows that the wrath of God is coming on the world in the future.   But thank God he sent Jesus to provide a way for us to have eternal life and thus avoid the wrath of God.  It is all because of Him that those who believe on Him are not condemned, do not perish but have eternal life.  What a wonderful Saviour and such a simple gospel!

The most commonly used Greek word in the NT for judgment is krisis. This means a separating or decision, but sometimes mean condemnation (or possibly destruction), eg:
Mt 23:33 “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”
John 5:29 “And shall come forth they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation.”
James 5:12 12 “But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.”
Heb 9:27 “And as it is appointed unto men once to die, but after this the judgment.”
There are other examples too.

The other main word translated judgment, krima, is the sentence pronounced, the verdict and most definitely includes condemnation eg:
Rom 2:2 “But we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?”
Rom 2:5 “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.”
Jude 1:4 “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”

So although judgment does not always mean destruction (or condemnation) it can mean that.

God judges and condemns the unbelievers:

Mark 16:16 “He that believeth and is baptized shall be saved; but he that believeth not shall be damned (katakrino).”
John 3:18 “He that believes on him is not condemned (krino): but he that believes not is condemned (krino) already, because he has not believed in the name of the only begotten Son of God.”
Rom 2:16 “In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.”
Rom.11:22 “Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.”
2 Tim 4:1 “I charge you therefore before God, and the Lord Jesus Christ, who shall judge (krino) the living and the dead at his appearing and his kingdom.”
1 Peter 1:17 “And if you call on the Father, who without respect of persons judges (krino) according to every man’s work, pass the time of your exile here in fear.”

These are just a small selection of scriptures that prove that there is a future judgment and condemnation for unbelievers. The idea that God judged the world once and that there is no more judgment is just a Christian universalist idea.

Anger and wrath

There are many statements in scripture regarding God’s anger and wrath at sin and the wicked.  None of these verses suggest people can escape this wrath or somehow be saved from this wrath after death. The only way to avoid it that we are aware of in scripture, is to believe in Jesus now, before we die.

John 3:36 “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.”

Rom 1:18 “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.”

Rom 5:9 “Therefore much more, having been justified now by His blood, we will be saved by Him from wrath!”

Ephesians 5:6 “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.”

Rev 14:9 “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 He also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. 11 And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.”

Rev 19:15 “And out of his mouth goes forth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treads the winepress of the fierceness and wrath of Almighty God.

Ex 32:10 “Now therefore let me alone, that my wrath may grow hot against them, and that I may consume them: and I will make of you a great nation.”

Deut 9:8 “Also in Horeb you provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.”

Psalm 2:12 “Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.”

Psalm 7:11 “God judges the righteous, and God is angry with the wicked every day.”

Proverbs 11:4 “Riches do not profit in the day of wrath, but righteousness delivers from death.”

Wrath, judgment, indignation, tribulation, anguish

These verses speak of God’s wrath, his righteous judgment, indignation, tribulation and anguish:

Romans 2:5-9 “But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.  6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile.”

Punishment

There are a number of Greek words translated punished, punishment or vengeance in the New Testament. The meanings of these are taken from Vine’s Expository Dictionary of New Testament Words, E W Bulliger’s Critical Lexicon and Concordance to the English and Greek New Testament and Strong’s Greek Dictionary of the New Testament:

Nouns:

  • Kolasis (Strong’s 2851): Pruning, punishment, penal infliction
  • Timoria (Strong’s 5098): Redressing of injuries, avengement, vindication that is (by implication) a penalty, punishment
  • Dike (Strong’s 1349): Right, justice, execution of a sentence, punishment, vengeance
  • Ekdikesis (Strong’s 1557): Execution of right and justice, retribution, vengeance, punishment

Verb:

  • Kolazo (Strong’s 2849): Curtail, prune, dock, chastise, reserve for infliction, punish
  • Tino (Strong’s 5099): Redress injuries, avenge, pay a price that is as a penalty, punish

Punishment will come to those who do not know God and reject Jesus, and we have not found anywhere in scripture that indicates any escaping from it, only to believe in Jesus now, before the body dies.

Mt 25:46 “And they shall go away into eternal punishment (2851), but the righteous into eternal life.”  Note that the same word eternal is used for punishment as is used for life.  Since we know eternal life is for ever, it follows that punishment could be for ever, or its consequences are for ever.

2 Thess 1: 6 “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance (1557) on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished (5099, 1349) with everlasting destruction from the presence of the Lord, and from the glory of his power.”

2 Peter 2:9 “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished (2849): 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, ….. 17 ….to whom the mist of darkness is reserved for ever.”

Heb 10:26-29 26 ”For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,  29 Of how much sorer punishment (5098), suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”

Jude 4 “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance (1349) of eternal fire.”

Tormented with fire

Those who are ungodly will be burned and tormented with fire.  There is no suggestion anywhere in scripture that we are aware of that there is any escape from this, and it appears from scripture that the only way to avoid it is to turn to Jesus now before the body dies:

Mt 3: 10 “Every tree which does not bear good fruit is cut down and thrown into the fire”

Mt 3:12, Luke 3:17 “he will burn up the chaff with unquenchable fire.”

Mt 13:42 “And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.”

Luke 16:22-28 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; 23 And in hell (hades) he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.  27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.”

2 Thess 1: 6 “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:.“

Heb 6: 4 “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. 8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.”

2 Peter 3:7 “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.”

Jude 4 “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.”

Rev 14:9 “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.”

Rev 18:2 “And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen…. 5 For her sins have reached unto heaven, and God hath remembered her iniquities. 6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. 8…and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. 10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.”

Rev 20:10 “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.”

Rev 20:13-14 “13 And the sea gave up the dead which were in it; and death and hell (hades) delivered up the dead which were in them: and they were judged every man according to their works. 14 And death and hell (hades) were cast into the lake of fire. This is the second death.”

Rev 21: 8 “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

Other consequences of sin

There are other very definite consequences for doing evil and rejecting the gospel:

2 Cor 5:10 “For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.”

Col 3: 24 “Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.”

Heb 2: 1 “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.”

1 Peter 4:17 “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?”

Destruction

The end of the enemies of the cross of Christ is destruction (also called perdition).  The Greek word this is translated from is normally apolia (Strong’s 684) and does not mean extinct but means rendered useless, ruined, put out of the way, loss – not loss of being but loss of well-being. The verb of that word is apollumi (Strong’s 622).  The only other word used in the list below is olethros (Strong’s 3639), meaning ruin or destruction.

Again, we are mot aware of any scripture that mentions any escape from this.  That is why we are to believe on Jesus now (John 3:16).  Now is the day of salvation (2 Cor 6:2).

Matt 10:28, Luke 12:5 “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy (622) both soul and body in hell (gehenna).”

Luke 13:3 “except ye repent, ye shall all likewise perish (622).”

John 3:16 “For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish (622), but have everlasting life..

Phil 3:18 “(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction (684), whose God is their belly, and whose glory is in their shame, who mind earthly things.)”

1 Thess 5:2 “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then sudden destruction (3639) cometh upon them, as travail upon a woman with child; and they shall not escape.”

2 Thess 1: 6 “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction (3639) from the presence of the Lord, and from the glory of his power.”

2 Peter 3:7 “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition (684) of ungodly men.”

Jude 4 “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed (622) them that believed not.”

Deut 9:8  “Also in Horeb you provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.”

Devoured

Those who wilfully sin will be devoured or consumed:

Heb 10:26-29 26 ”For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,  27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.  28 He that despised Moses’ law died without mercy under two or three witnesses:

Exodus 15:7 “And in the greatness of your excellency you have overthrown them that rose up against you: you sent forth your wrath, which consumed them as stubble.”

Death

Those who do not repent or believe in Jesus will die.  The Greek word for death is thanatos (Strong’s 2288) and, as well as meaning separation of the soul and spirit from the body, means separation of man from God, and is conscious existence in separation from God (Vine’s Expository Dictionary of New Testament Words).

John 8:24 “for if you do not believe that I am He, you will die in your sins.”

Rom 1:29 “Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers…. 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.”

Rom 6:23 “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”

Rev 21:8 “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

Cut off

Those who reject the goodness of God will be cut off:

Rom.11:22 “Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.”

Darkness

The ungodly are reserved for blackness of darkness:

Jude 4 “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.  13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.”

Mt 8:12 “But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.”

Mt 22:13 “Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.”

Escape from Hell into Heaven?

We recognise that sinners may eventually be burnt up in the fires of hell (Malachi 4:1).  But there is a just punishment after death which includes torment and punishment (Mt 8:12, 13:42, 22:13, 25:46, Rom 2:8, 2 Peter 2:9, Jude 15, 2 Thess 1:9, Heb 10:29, Rev 14:11). This fire and punishment is said to everlasting in Mt 25:41, 46, however there is debate as to whether the word “everlasting” means a period of time or an infinite amount of time; what is clear is that it is also applied to God and life, which clearly last for ever, so can definitely mean for ever without end. What believe there is no evidence from the Bible that everyone will eventually be saved. Jesus never said people would be tormented and punished and then eventually saved. Paul speaks of a judgement according to works in 2 Cor 5:10 with no escape mentioned. In Revelation 21:27 and 22:15, those who do wickedly are not permitted to enter the holy city, with no mention that such people will ever be saved.

The Bible teaches that the Lake of Fire is judgement, vengeance and punishment (or reward) for sin and sinners (2 Thess 1:8-9, 2 Cor 5:10), and God does not allow sin in the New Jerusalem (Rev 21:27). I have heard of occasions where God has shown believers Hades, then taken them to Heaven. However, Hades, the new Testament equivalent of Sheol, is separate from Abraham’s bosom where the righteous are and for everyone else there is no movement between the two (Lk 16:26), so there is separation between the saints and sinners after death and generally there is no movement between the two. We are not aware of anywhere in the Bible that says anything about anyone who is in hell after death being able to subsequently go to heaven. In Rev. 21:27 it is stated that “And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.” The scripture therefore appears very clear that sinners will not be allowed into the New Jerusalem and we are unaware of anything in the Bible that says that sinners who die rejecting Christ have an opportunity to be saved after they die.

What about Gehenna and Hades (or Sheol)?

There are two main words used in the New Testament that are translated Hell, Gehenna and Hades.

Gehenna – for an explanation, see here http://www.chick.com/ask/articles/gehenna.asp. It refers to a rubbish dump outside Jerusalem where anything in it was burned up.  It is sometimes, but not always used as a metaphor for a future place of destruction for the wicked,  for example in Matthew 10:28, Luke 12:5 and Matthew 23:33.

Sheol is a Hebrew word used in the Old Testament to describe the place where the bodies of both righteous and unrighteous went when they died and is simply the grave, as explained here.  The Greek equivalent in the New Testament is Hades.  It is used once to refer to a place of torment in Luke 16:23.

Neither of these words can be used as a complete basis for the Biblical doctrine of hell, despite them being the only words in the Bible translated “hell.”  But we have already seen that hell is very graphically described in the Bible by words such as wrath, condemnation, punishment, torment and destruction (ruin).

Serious harmful consequences of Christian Universalism

There are numerous seriously harmful consequences of this Christian Universalist restorative hell idea in our view:

1. As I have shown above, it appears to be serious error that contradicts scripture in many ways.

2. Several people I know who have embraced this “no hell” or “hell is restorative” teaching have gone away from Jesus or into serious compromise.

3. Logically and in practice it does away with evangelism (why tell people about Jesus if hell restores everyone anyway?)

4. Logically and in practice it does away with righteous living (why live a righteous life if eveyone in hell becomes righteous anyway?).

5. It has destroyed many churches – three Partners in Harvest churches in the UK in particular, and I am sure many other around the world.

6. It causes huge division in most of the places I have seen it is taught.

7. The words several people have said to me in support of this doctrine contain misrepresentations and false accusations and thus it appears to me to be against the culture of honour.

Conclusion

There is nothing I am aware of in the Bible about hell purifying or restoring anyone, and the above discussion shows that hell is torment, it punishes and destroys, so I believe the universalist view of hell defined above is error.

So we can see that the Bible teaches hell. It teaches that there is judgment, the terror of God, punishment/vengeance, condemnation, the wrath of God, fire, torment, perishing, perdition, death, darkness and destruction for the ungodly who do evil, keep on sinning, do not obey the gospel and who do not believe on Jesus. Judgment begins at the house of God and the righteous are scarcely saved. Nowhere in the Bible are we aware of that says that everyone will be saved.

In Hebrews 6:4 it is stated that there is punishment for every transgression and sin and those who neglect salvation will not escape.  Those who fall away after tasting God are rejected, cursed and burned.

Jude says that ungodly people who deny Jesus Christ are ordained to condemnation and destruction in eternal fire and blackness of darkness for ever, and will be judged.

In Revelation, those who worship the beast and his image and receive his mark will experience the wine of God’s wrath, be tormented with fire and brimstone and have no rest. Bablyon will be judged and punished by fire and torment for her works The beast, false prophet and sinners are cast in the lake of fire and brimstone and tormented for many ages.

The Bible says “whosoever was not found written in the book of life was cast into the lake of fire” (Rev 20:15).  The Lake of Fire is judgement, vengeance and punishment (sometimes termed “reward”) for sin and sinners (Rom 2:5-11, 2 Thess 1:8-9, 2 Cor 5:10).  So the Bible teaches the “traditional view” discussed above.

We also recommend this article which presents a case for the conditional view of hell, which also has some support from scripture, alongside the traditional view of hell being torment and punishment:  http://www.wholereason.com/2014/05/series-the-philosophic-case-for-conditionalism.html

We give thanks to the Lord that if we believe we will be saved and have eternal life and do not come into judgment and condemnation, as can be seen from these verses:
John 5:24: Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
John 3:16 For God so loved the world that whoever believes on him will not perish but have everlasting life.
Acts 16:31 Believe on the Lord Jesus Christ and you will besaved.
Mark 16:16 He who believes and is baptised will be saved: but he who does not believe will be condemned.

What a wonderful gospel of salvation. It is truly good news.

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Many people will not be saved

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Christian Universalists believe that everyone in the world will believe in Jesus and be saved.  However, the following scriptures show that many people will not believe in Jesus and will not be saved, and we are unaware of any suggestion that they will ever be saved once they die:

Matt 7:21-23 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Matt 22:14 For many are called, but few are chosen

Matt 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell

Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

Luke 13:23-28

23 Then said one unto him, Lord, are there few that be saved? And he said unto them,

24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

Luke 16:22-28

2 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house:

28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

Matt 25:41 and 46 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 46 And these shall go away into everlasting punishment: but the righteous into life eternal.

Rom 1:32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Rom 2:5-12

5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

6 Who will render to every man according to his deeds:

7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

11 For there is no respect of persons with God.

12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law

Rom 9:27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

2 Cor 5:10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad

2 Thess 1:7-9

7 when the Lord Jesus shall be revealed from heaven with his mighty angels,

8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

Heb 6:4-6

4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

5 And have tasted the good word of God, and the powers of the world to come,

6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Heb 10:26-29

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

28 He that despised Moses’ law died without mercy under two or three witnesses:

29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

Rev 14:9-11

9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Rev 20:13-14

13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

14 And death and hell were cast into the lake of fire. This is the second death.

Rev 21:8, 27

8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

Rev 22:15, 19

15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

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.

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Once saved, always saved

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Is “once saved, always saved” true? The answer is no, for the following reasons:

  • “If we endure, we shall also reign with him. If we deny him, he will also deny us” (2 Tim 2:12).
  • We are saved if we keep in memory what Paul preached (1 Cor 15:2).
  • Unbelief may cause us to be cut off from God (Rom 11:18-21).
  • If we don’t continue in God’s goodness we will be cut off from God (Rom 11:22).
  • If we sin willfully there remains no more sacrifice for sins (Heb 10:26-29).
  • In the body of his flesh through death, to present you holy and un-blamable and un-reprovable in his sight: if ye continue in the faith… (Col 1:22-23).
  • Heb 6:4-12 goes into detail about standing firm and not falling away and what happens to those who fall away.

These are things we need to do to keep ourselves from sin and still be saved. It is not difficult though, as Jesus lives in us and He preserves us if we continue in the faith: “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand” (John 10:27-29). “…The Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30).

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Three views of salvation

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There are basically only three views of salvation:

1. Calvinism – some will be saved, God chooses (elects) who will be saved and we have no choice in it.

2. Arminianism – some will be saved, each person has a choice in it, those who believe in Jesus will be saved and those who reject Christ will not.

3. Universalism – everyone will be (or already are) saved. We have no choice in it, or if we do have a choice then God somehow persuades everyone to choose to believe in Him and thus be saved.

Both Calvinists and Arminianists believe that those who are not saved go to hell.  Some Universalists do not believe in hell, but most believe that hell is just a place of purification (and they often reject the term “hell”), and believe that all who go there will eventually leave and be saved. For the various views on hell and why we reject the universalist view of hell, see http://word.spiritbodysoul.com/avoid-judgment/ .

Calvinism

Calvinism is based on five points, TULIP:

T: Total Depravity, sometimes called Total Inability

U: Unconditional election

L: Limited atonement

I: Irresistable grace

P: Perserverance of the saints

We reject Calvinism, for the following reasons:

  • Total depravity is the idea that everyone without Christ is depraved and unable to receive salvation. Although it is true that unbelievers are condemned already (John 3:18), all are loved by God (John 3:16) and made in His image (Gen 1:27). Jesus died for the sins of the world (1 John 2:2), thus all are able to receive salvation if they believe on and receive Jesus.
  • To say that people are elected (or chosen) to be saved without any conditions is to deny that we need to believe in Jesus to be saved (Mark 16:16, Acts 16:31 etc).
  • We reject limited atonement, i.e. the false notion that Jesus’ death on the cross was only for a select few people and does not cover the sins of the entire world and make salvation available to everyone.
  • The claim that grace is irresistible denies that we have any choice in whether we are saved, i.e it denies freewill. This is unbiblical, see http://word.spiritbodysoul.com/freewill.
  • Perseverance of the saints means that all who are elected remain saved – “once saved, always saved”.  This is not biblical, see http://word.spiritbodysoul.com/once-saved-always-saved/

Elements of Calvinism are of course Biblical such as predestination, i.e. that God knows who will believe on Jesus and therefore predestines them to receive eternal life.

Universalism

Universalism is basically the idea that all are or will be saved. There are two main types of universalism: Unitarian Universalism and Christian Universalism.

Unitarian Universalism rejects the death and resurrection of Jesus, and thus teaches that we don’t need to believe in Jesus to be “saved” or live forever. See https://en.wikipedia.org/wiki/Unitarian_Universalism.

Christian Universalism, on the other hand, sometimes called universal reconciliation is that all are or will be saved because of the death and resurrection of Jesus Christ.   See https://en.wikipedia.org/wiki/Christian_Universalism. Included in this teaching is that all are saved, they just don’t know it, or that they need to realise their true identity or that they are already saved so that they can enjoy their salvation (this variant of Christian universalism is often known as the gospel of inclusion or inclusionism).  It also includes the idea that everyone will in the future be persuaded to believe in Jesus and thus everyone will be saved (sometimes incorrectly called “the restoration of all things” teaching). Many Christian Universalists also believe in hell, but that hell purifies and restores such that all are saved in the end.  The three views of hell are explained very well here: http://rethinkinghell.com/forum/2-general-discussion/1689-steve-gregg-three-views-of-hell-book

Another slight variation on universalism is hopeful universalism, which is the hope that everyone is saved.

The idea that all are or will be saved is not true or logical in our view:

  1. If universalism was true, then everyone is or will be saved then why would Jesus and Paul say that only those who believe in Him and are born again are saved? If everyone is going to be persuaded to believe in Jesus and be saved in the future then it seems there is little point telling anyone they need to believe right now. It thus does away with evangelism in our view. See the following verses:
    Acts 16:31 Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
    Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
    Rom 3:26  To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
    Rom 10:9-13,  9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that all upon him. 13 For whosoever shall call upon the name of the Lord shall be saved.
    Heb 10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
    Gal 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
    There is no point in telling anyone they need to believe in Jesus if everyone is going to be persuaded to believe in Him and be saved anyway.
  2. If universalism was true, then why live a holy life? Why then would Paul to tell us to yield to God and our members as instruments of righteousness and to be filled with the Holy Spirit if everyone was saved or is going to be saved anyway? See the following verses:
    Rom 6:13 yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
    Eph 5:18 be filled with the Spirit;
    2 Cor 7:1 let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
  3. If universalism was true, then why did Jesus say that there are few who find the narrow way that leads to life (Matthew 7:14) and when he said that many are called but few are chosen (Matthew 22:14).  Gal 5:19-21 show that those who continue in the works of the flesh will not inherit the kingdom of God. Why say this if everyone is going to be saved?   Mark 16:16 says “he who does not believe will be condemned”.  If everyone eventually believes in Jesus it would be pointless to say this. For further scriptures that teach this, see http://word.spiritbodysoul.com/many-people-not-saved/
  4. If universalism was true and everyone is or will be saved, then why did Paul, Peter and John say people needed to repent or cast off the works of darkness? For example in these verses:
    2 Cor 12:21 And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
    Rom 13:12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
    Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
    Rev 2:20-23 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.21 And I gave her space to repent of her fornication; and she repented not.22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
    It would be pointless to turn away (ie repent) from sin if everyone is saved anyway.
  5. If universalism was true and people can go from Hell to Heaven, then why did Jesus, Paul and John talk about judgement, eternal fire and separation from God and being outside the New Jerusalem in Matt 7:23, Luke 16:22-28, Matt 25:41, Rom 1:32, 2:5-12, 2 Cor 5:10, Rev 14:9-11, 21:8? Rev 21:27 and 22:15 show that many people are outside the Holy City, whose names are not in the Lamb’s book of Life and who defile, cause abomination and a lie.
  6. If universalism was true, then why did Jesus tell us to go into all the world and preach the gospel, so that people can believe on Jesus to be saved (Mark 16:15, Matt 28:19)? There seems little value in preaching the gospel if everyone is already saved.

The idea that all can be saved and go from hell to heaven after they die and that hell purifies we believe is also not Biblical, see http://word.spiritbodysoul.com/avoid-judgment/

Benny Hinn calls the idea that the whole world is saved, they just don’t know it (Universalism, as is taught in John Crowder’s “Hell Revisited” video – see http://spiritbodysoul.com/hell-revisited/) a “very deadly doctrine”, a “very devilish teaching”, “heresy”:

Franklin Graham (Billy Graham’s son) calls Rob Bell a false teacher and heretic – Rob Bell believes in hopeful universalism and that there is a way out of Hell:

 Arminianism and Conclusion

Freewill is Biblical – there are many scriptures to prove this, see http://word.spiritbodysoul.com/freewill/. Arminianism is in fact basically the closest to the Biblical view of salvation, i.e. Jesus died for the sins of the world, He has offered the free gift of salvation to everyone, but only those who believe/repent/receive Jesus are saved, see http://word.spiritbodysoul.com/believe/ and http://word.spiritbodysoul.com/repentance/.

Please note that this is not an attack in any way on any one individual who is preaching these universalist heresies, as many people have preached these heresies for many years, these are age old heresies. Also, those who teach these errors may teach a lot of truth.  We love everyone, whatever they teach, and hope and pray that they read this and come back to Biblical truth.  However, we believe this is a very serious issue, striking at the very foundation of our faith, and that is why we feel it is necessary to discuss it in this way.  We are still learning and would appreciate and will consider any constructive comments you may have on this, including encouragements, questions, corrections and clarifications, so please add your comments below.

For another excellent blog on this subject see http://escapetoreality.org/2012/03/07/jesus-savior-of-the-world/ . We also recommend E W Kenyon’s excellent book New Creation Realities, http://hopefaithprayer.com/books/NewCreationRealities.pdf or available from Amazon.

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The Godhead

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Introduction

On this page we explain a little about the Godhead and why some aspects of the doctrine of the Trinity are not entirely Biblical.  We do of course believe that God is Father, Son and Holy Spirit, in accordance with 1 John 5:7 There are three that bear record in heaven, the Father, the Word and the Holy Spirit, and these three are one.  “There are three” – you may ask, “three what?”  We will now shed some more light on this.

The “Trinity” – a Definition

A definition of the doctrine of the Trinity is given in the IVP New Bible Dictionary as follows:

“that there is but one God, that the Father, the Son and the Spirit is each God, and that the Father, the Son and the Spirit is each a distinct person.”[1]

It is often also stated that these three distinct persons are co-equal.

The word “person” means “individual being”[2] and the word “distinct” means “not alike different, or separate”2.

So we see the teaching of the trinity appears to be that God is three individual beings that are not alike. You maybe think that is not what is meant when it is said “one God in three distinct persons”. Well if the words “distinct” and “person” mean something else not defined in the English dictionary then what do they mean? Why not use words we can all understand? Why not just use words that the Bible uses?

In John 14.28, Jesus said that the Father was greater than himself. How could this be if Jesus was a co-equal person with God the Father as is often claimed by Trinitarians?

Jesus also stated that there is none good but God the Father (Mark 10.17-18). Why would Jesus have said this if he were co-equal with God?

A Rule of Greek Grammar

Throughout the New Testament we find phrases such as according to the will of our God and Father (Gal. 1:5 NKJV), With it [the tongue] we bless our God and Father (Jas. 3:9 NKJV) and Looking for the blessed hope, and glorious appearing of our great God and Saviour, Jesus Christ  (Titus 2:13 NKJV). It is commonly understood that our God and Father is one person and that our great God and Saviour is one person – Jesus Christ, yet few people seem to realise that there are similar phrases linking God the Father and the Lord Jesus Christ (as in Gal 1:3, 1 Thess 3:11, Titus 1:4). All these phrases are governed by the following rule of grammar: According to p.31 of “Wuest’s Treasures in the Greek NT”, I quote, a rule of Greek grammar says that “when two nouns in the same case are connected by the Greek word ‘and’ and the first noun is preceded by the article ‘the’ and the second is not preceded by the article, the second refers to the same person or thing to which the first noun refers and is a further description of it.” On the basis of this rule of grammar, the above passages therefore mean that Jesus Christ is God and is both Father and Lord, just as God and Father means that God and the Father are one and the same Person.  So lets consider the meaning and origin of the words “person” and “trinity”.

Origin of the words “Person” and “Trinity”

The doctrine of the ‘Trinity’ is often summed up as “one substance, three Persons”. If we examine the history of this doctrine, we find that it has not just sprung up overnight; it has been a gradual development over almost 2000 years of much thought and speculation and some very old ideas. In this section we shall examine the origin of the words in which this dogma has been formulated, the use of some of these in the Scripture, and who most of the main people who formulated it were.

Person

The word “person”, in English, as we have already mentioned, simply means a human being, a living human body, or bodily appearance. Check your dictionary! I don’t think we can really call God human; he is a spirit. Neither is he three beings: that would mean he were three Gods. Therefore the word person is totally inadequate to describe the Father, the Son and the Holy Spirit. So the modern idea of God in Three Persons is obviously a little flawed. But what was the origin of this phrase? Read on to find out.

Persona

The idea of three persons in the Godhead did not of course originate from those who spoke English. It began with the Latins. The word “person” as can be seen in some dictionaries, is derived from the Latin word “persona” which did not originally mean “individual being” as the English word person does. No, in the words of J C Hardwick, “the Latin word persona originally meant a mask, especially that used by stage players… and was varied according to the different characters to be represented. From this it came to mean a personage, character, or part represented by an actor; and from this the part or character which anyone sustains in the world. Thus when it was said that there were three persons in God, it was meant that God revealed himself in three characters – as Father, Son and Holy Spirit, not that there were three Gods” (J C Hardwick, “What to Believe” p.124. See also E J Fortman, “The Triune God”, Baker Book House, p.60). So we can see that when these early Christians said there were three persons in the Godhead, they did not mean the same as we do today when we say three persons. Now this fact is ignored by most books which defend the doctrine of the Trinity. Could this be because such books are written to try to convince their readers that the church has always believed that there are three individual beings (persons) in the Godhead?

Prosopon, hypostasis and Athanasias

In the Greek language, another word was used for “person” as we will see. From Hardwick p. 126 I quote “The natural Greek equivalent for the Latin persona is prosopon, which, though originally it meant ‘face’ or ‘countenance’, (see Bullinger p.582, Vine p.66) was also used to signify a dramatic part or character. This term was indeed used by Sabellius, and it was perhaps his use of it that put it out of theological currency. The term chosen to translate persona was eventually hypostasis, which is in Greek almost the exact equivalent of the Latin substantia!”. The word substantia is where we derive our word substance from. This word hypostasis means “foundation, under-layer, or essence” (E W Bullinger, “A Critical Lexicon and Concordance to the English and Greek NT” p.582,746, Vine, “Expository Dictionary of NT words” under “person” and “substance”). If we take the plain meaning of words, if God is in three hypostases, this therefore means that God is three essences or foundations. This can only mean three gods, unless of course the meaning of the word was changed.

Athanasias, the famous defender of the faith of the Nicene Council wrote about his view of this Greek word for “person”. According to Fortman p.75 “Even as late as 369 he [Athanasius] wrote that ‘hypostasis is the same as ousia [the Greek word for ‘substance’ -see Bullinger, p.746, and Vine] signifying nothing other than being itself.’ But in the council of Alexandria in 362 he agreed that the formula ‘three hypostases‘ could be used legitimately to express the distinct subsistence [means of livelihood or existence] of the three in the consubstantial [of identically the same substance] Triad, provided that it did not carry the Arian connotation of three alien and separate substances.” So we can see that even though Athanasias believed in one foundation or essence (hypostasis) of God at the time of the Nicene Creed in 325, he later changed his view and began to believe in three hypostases in the Godhead. Now assuming that the meaning of the word hypostasis was not changed, this means he began to believe in three essences or foundations in the Godhead, even though he continued to believe in one substance (ousia) in the Godhead.

However what finally settles the usage of this word for “person” must be the Scripture. One of the six occurrences of the word hypostasis in the Scripture is in Heb 1:3, where God’s person is mentioned. This implies that God has or is only one hypostasis, or person. Taking a literal translation of the Greek, this verse states that the Son is the impressed mark  of God’s essence. There is no mention of any second person (hypostasis) here. The Son is not another person (hypostasis) but the image of God’s one person. Apart from in Hebrews 1:3, the Bible never ever uses the word “person” when referring to God, so why should we?

Origen

Athanasias was not actually the man who coined this phrase “three persons”. Origen was in fact the first Greek to say that God was three hypostases. He also believed, I quote, “only the Father was God in the strictest sense, ho theos, autotheos [God]. The Son was only theos, ‘a secondary God’ [similar to the Jehovah’s Witness’ belief]… He did not see the oneness of the Father and the Son as an identity of substance but as a moral union of virtually identical wills or a union like that of man and wife to form one flesh [ie two gods] … We should not pray to any generate being not even to Christ but only to the God and Father of the universe” (Fortman p.56). It is commonly known that he also believed that all men would eventually be saved, that Christ was not our High Priest and that there is no second coming of Christ. There is no record of him winning anyone to Christ. He did not believe that the Bible is the Word of God, and was head of a school of theology which was involved in corrupting the word of God. This is of course not my only proof that the doctrine of the Trinity is wrong – just because certain people associated with it were unbelievers (guilt by association). But I am saying that the people who first introduced this idea of three persons into the church were unbelievers. Doesn’t that put a question mark over the whole doctrine of the Trinity?

Augustine

Augustine was also involved in the “full formulation” of the Trinity dogma (IVP “New Bible Dictionary” p.1221). Augustine wrote “The City of God” in which he states “Even today miracles are wrought in the name of Christ, sometimes through the intercession of the relics of the saints” (John Wimber, “Power Evangelism” p.155. See also A Hislop, “The Two Babylons” p.176). Other statements of Augustine include “This divine indwelling… begins with baptismal regeneration” -p.147 Fortman. It is commonly known that he believed Jesus was a ‘lesser god’.

Can we expect men who believe such unbiblical doctrines as a three-essence God, baptismal regeneration and relics, and believe Jesus to be a lesser god to be trustworthy? Surely a bad tree cannot bear good fruit (Matt. 7:15-20). It would be wise to heed the following Scriptures in 1 Cor 3:11: For no other foundation can anyone lay than that which is laid which is Jesus Christ, and Eph 2:20: …being built on the foundation of the apostles and prophets, Jesus Christ being the chief corner-stone and 2 Tim. 3:14: Continue in the things you have learned and been assured of, knowing from whom you have learnt them. The Trinity doctrine has been learnt from many such theologians as Athanasius, Origen and Augustine and ecumenical councils (the beginnings of the Roman Catholic institution) and not from the apostles or from Jesus Christ.

The Occult and Witchcraft, and the name of the Lord Jesus Christ

I trust that having read thus far in this article that you may not be too shocked at this next easily-justifiable statement: Freemasonry, spiritualism, witchcraft (black and white magic) and the occult use the Trinitarian formula of “in the name of the Father and of the Son and of the Holy Spirit”. See for example http://www.luckymojo.com/protectionspells.html,  http://en.wikipedia.org/wiki/Abracadabra and http://www.esotericarchives.com/moses/egyptian.htm.  God is, of course, Father, Son/Word and Holy Spirit (1 John 5:7) and the phrase “in the name of the Father, and of the Son and of the Holy Spirit” was used by Jesus (Matthew 28:19), but the Scripture says do all in the name of the Lord Jesus Christ  -Col. 3:17. For those who do not think this should be taken literally, we find that in Acts 3:6 & 16:18 Paul actually says these words, in the name of Jesus Christ, before the lame man walks and a demon is cast out of a girl. For a more complete explanation of Matthew 28:19 and the baptismal formula see http://word.spiritbodysoul.com/baptism-in-whose-name/.

So we can conclude from this that the early post-apostolic concepts of God, describing his various roles in terms of characters played by an actor, or an actor’s masks, made sense. But as time went on, various false ideas were intermingled with this concept and so the doctrine of the Trinity evolved.

Babylonian Symbol

The symbol of the “Trinity” (the triangle -see Brumback p.96) according to trinitarians is “an algebraic symbol for an unknown mystic relation“. This mysterious idea does not compare with the God of the Bible who has revealed himself in Christ -see Col. 2:2: to the acknowledgement of the mystery of God, and of the Father, and of Christ. The “Trinity” is often referred to as a revelation (eg Brumback p.99). Since it has been revealed, it is no longer a mystery. So anyone who calls the “Trinity” both a mystery and a revelation has contradicted themselves. This mysterious symbol, according to Hislop p.9 & 16, originates in ancient Babylon and is used by modern Babylon, the Roman Catholic institution.

“Personalities”, “substantive” and “distinct”

I agree with trinitarians who claim that God cannot be three personalities (eg Brumback p.59). The idea that God is three personalities, according to Karl Barth, is the “worst and most pointed tri-theism” -p.261 Fortman. However, the trinitarian  ideas of “conversation among the three Persons” (eg Brumback p.42) and that the “Three Persons” are “three mutually related and distinct centres of consciousness, knowledge and will” (Brumback p.64) will almost certainly make people think that there are three gods. These ideas also directly contradict the Father is in me and I in Him -Jn 10:38, 14:10,11,13,20, 15:8, 17:21. (Of course Jesus prays to his Father, but there is no record of any conversation with the Holy Spirit).

The words “substantive”, and “distinct” sometimes used by trinitarians in reference to the “three Persons” (eg Brumback p.124 & 50,64,69,89,124 respectively) respectively mean “existing independently” and “not alike, different, separate” (Oxford Pocket Dictionary). The teaching that there is three distinct or three substantive persons in God is therefore in direct contradiction to the following Scriptures:

He that seeth me seeth him that sent me – Jn 12:45 (also John 8:19, 14:7) and

Christ, who is the image of God – 2 Cor 4:4, Col 1:15, 2:9, Heb 1:3. (see below regarding the word “image”)

Eternal Generation

A common trinitarian phrase is “the eternal generation” of the Son (eg Brumback p.123). The word “generation” means “bringing into being, production or making” (Oxford Pocket Dictionary) and hence this idea is contradictory to Gal 4:4 But when the fullness of time had come, God sent forth his Son, made of a woman, born under the law. and Jn 1:14 the Word was made flesh. The Son is simply begotten and in the Scripture is never referred to as the “eternal” Son as Trinitarians describe Him (eg Brumback p.123). However the phrases eternal Father (Isaiah 9:6) and eternal Spirit (Heb 9:14) do occur in Scripture.

The deity of Christ

Two Persons “with” each other?

Many Trinitarians and song writers state that Jesus was with the Father, or that Jesus is at the right hand of the Father. These writers then often go on to reason that when someone is with someone else it means that the two are not identical. So they then claim that the Son is not the Father. But nowhere in Scripture can we find a phrase such as “the Son was with the Father” or “Jesus is at the right hand of the Father”[3]. These are inventions of those who wrote creeds. The trinitarians have misquoted the Scriptures. The Bible actually says the Word was with God (John 1.1) and that God was with Jesus (Acts 10.38). The Bible also says that Jesus is standing at, sat down at, or on the right hand of God (Acts 7.55, Hebrews 10.12, 1 Peter 3.22). Their reasoning that if someone is said to be with someone else then the two are not identical, would then mean that since the Word is said to be with God in John 1.1, then the Word would not be identical to God and would not be God. Trinitarian reasoning such as this will only end up in denying the deity of Christ.

Consider this, dear friend: Assume for now that the phrase at the right hand did indeed mean two persons sitting alongside each other as trinitarians claim. Then if the Bible said that the Son is at the right hand of the Father then this would mean the Son is a different person from the Father. But as can be seen from the verses referred to above, the Bible never ever says the Son is at the right hand of the Father, but that Jesus is at the right hand of God. Do you see the difference? If trinitarians were right in their understanding of the phrase at the right hand, then Jesus is a different person from God! Then what does the Bible mean when it states that God was with Jesus, and Jesus is sat at the right hand of God?

The Word can only be said to be God because a person and his word are part of the same person and cannot be separated; his word is “with” his person. It is that simple. It is not one person sitting beside another. It is a metaphor – Hebrew thinking is in metaphors, but Greek thinking, from which the doctrine of the Trinity came, is logical and rational and does not understand metaphors.

Isaiah 53:1 describes Christ as the arm of the LORD. In Lk 22:69, Christ says “Hereafter shall the Son of Man sit on the right hand of the power of God” (see also Mt 26:64, Mk 15:62). Ex 15:6 states Thy right hand, oh LORD, is become glorious in power. Surely this shows that Christ is the outworking of God’s power and does not prove that one person sits alongside another as logical Greek-thinking trinitarians would have us believe!

The word “Image”

Another typical trinitarian statement is, “An image cannot be the person or thing of which it is an image”. So with Greek thinking Trinitarian logic, it could be reasoned that Christ, being the image of the Father, is not the Father. But the Bible does not say that the Son is the image of the Father. No, it says Christ is the image of God (2 Corinthians 4.4 and Collosians 1.15). If the trinitarian statement were true then we would have to say that Christ, being the image of God cannot be God according to this logic. But we all know that an image is simply the reflection of the thing or person itself! So Jesus is of course God. Jesus’ own words sum this up: he that seeth me seeth him that sent me (Jn 12:45 similar in 8:19, 14:7).

Jesus prayed to God

In Luke 6.12, we find that Jesus continued all night in prayer to God. Now a trinitarian would take the Scriptures where Jesus addressed God as Father and would argue that one praying to another means that there are two persons involved. They would then conclude that Jesus and the Father are two separate persons. But since according to Luke 6.12, Jesus prayed to God, then that would mean God and Jesus were two separate persons and Jesus would not be God. So the fact that Jesus prayed to the Father (elsewhere Jesus addressed God as Father when he prayed) does not mean that Jesus and the Father are two persons.

Let us make another observation about Jesus praying. For with God all things are possible (Mark 10.27, Matt. 19.26, Luke 1.37). God can do anything except lie (Hebrews 6.18), so he has no need to pray to ask another person to do anything for him! Only humans need to pray. Therefore if Jesus was one person and the Father was another person, then that would mean that Jesus could not be God. It is ludicrous to say that God the Son prayed to God the Father as we would have to say if we believed Jesus was a second person of a Trinity! We can only explain the prayers of Jesus by understanding that he was human and so he had to pray. At the same time we must remember that the Word was God (John 1.1), Jesus Christ was our God and Saviour (Titus 2.13 and 2 Peter 1.1), God was manifest in the flesh (1 Timothy 3.16), and God was in Christ (2 Cor 5.19). He needed to pray as an example to us to do the same, but he was God at the same time.

The Son can do nothing of himself

In the previous section we quoted the Scriptures which showed that God can do anything, yet in John 5.19, Jesus said that the Son could do nothing of himself. This doesn’t sound like he was talking about “God the Son” does it? If the Son here is himself and he is just a second person of a Trinity and is just “God the Son” then Jesus contradicted himself, because God can do everything, not nothing! No, Jesus was saying that as a man he could do nothing, but as God he can do anything.  Pretty simple really!

The Son does not know all things

God is omniscient, which means that he is all-knowing, or knows all things (1 John 3.20, Psalm 147.5). Therefore if the Son of God was a second person of a Trinity of God he would know all things. But in Mark 13.32 it is recorded that Jesus said But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. So there is something that the Son of God does not know, therefore he did not know all things. If he were a separate person from the Father, he could not be God, so again trinitarianism leads us to deny the deity of Christ. Again as with Jesus praying to God this can only be explained by saying that Jesus as a human did not know everything. But at the same time he was God and Lord, and knew all things (John 16.30, 21.17).

Jesus never claimed to be the Father or God

We all agree that Jesus never said “I am the Father”. But what few people realise is that Jesus also never said “I am God”. So just because he didn’t say “I am God” does that mean he was not God.

I and my Father are one

In John 10:30 Jesus says “I and my Father are one”.  This verse does not say “I and my Father are two”! Again this shows that God is one, and there is no hint of “three persons” in the Godhead in this verse.

The God of our Lord Jesus Christ

In Ephesians 1:17 we find the phrase “the God of our Lord Jesus Christ, the Father of glory”.  If it were true that Jesus is a separate person from the God the Father as the Trinitarians claim this would mean God the Father is the God of Jesus and this would mean Jesus is not God.  By thinking of the Son and that Father as two distinct persons we would end up denying the deity of Christ on the basis of this verse.  No, as well as being fully God, Jesus is also fully man, and in this respect the Father is the God of Jesus the man, just as Jesus as a man prayed to God the Father. The Word was God (John 1.1), Jesus Christ was our God and Saviour (Titus 2.13 and 2 Peter 1.1), God was manifest in the flesh (1 Timothy 3.16), and God was in Christ (2 Cor 5.19).

Fullness of God in Christ

Trinitarians would also have us believe that Christ is “not the absolute fullness of God” (p.90 Brumback, God in Three Persons). The Greek word “fullness” (pleroma) means the contents [not just part of the contents] – Bullinger p.312. Eph 3:19 says, We are filled with the fullness (pleroma) of God. This must be the Father, Son and Holy Spirit (see Jn 13:18,23, Rom 8:9, 2 Jn 9 etc) and so Christ must also be the complete fullness of God (Father, Son and Holy Spirit). What should we believe, man’s philosophy or the Word of God in Col 2:9, 1 Tim 3:16? Let God be true, but every man a liar (Rom 3:4).

On page 71 of “God in Three Persons”, Brumback states that the Son was “the member of the Godhead selected to appear”. There is no Scripture to support this view, for in him [Christ] dwelleth all the fullness of the Godhead bodily (Col 2:9. See also 1 Tim 3:16).

Baptism

It is commonly assumed that the words found in Mt 28:19 in the name of the Father and of the Son and of the Holy Spirit constitute a form of words repeated at the baptism of every person in the early church by the apostles, and that the following baptisms recorded in the book of Acts are just a summary of the confessing of Jesus as Lord and Christ in baptism:

(i)         Acts 2:38                     Repent and be baptised every one of you in  the name of Jesus Christ

(ii)        Acts 8:16                     only  they were  baptised in the  name of  the Lord Jesus.

(iii)       Acts 10:48                   And  he commanded  them to  be baptised in the name of the Lord.

(iv)       Acts 19:5                     they were baptised in the name of the Lord Jesus

In the “Dictionary of Theological Terms” on page 13, Alan Cairns states that “While Matt. 28:19 is usually called the baptismal formula it is not commanded to be used as such… it does not stipulate a necessary form of words, as can be seen from the apostolic emphasis on baptism into the name of Jesus Christ.”

All the following highly esteemed sources back this up:

–          J Hastings, Dictionary of the Bible, p.83

–          Encyclopedia of Biblical Theology, p.58

–          G W Bromiley, The International Standard Bible Encyclopedia, p.421,5

–          Encyclopedia Britannica, vol.2 p.82

–          The Interpreter’s Dictionary of the Bible, p.349,51

–          J.C. Hardwic, kWhat to Believe, p.123

On page 421 of “The International Standard Bible Encyclopedia”, it is stated that “the words [of Mt 28:19] are not given in any description of Christian Baptism until the time of Justin Martyr and there they are not repeated but are given in a slightly extended and explanatory form.” On page 53 of The Encyclopedia of Religions, it is stated that “persons were baptised at first in the name of Jesus Christ or in the name of the Lord Jesus. Afterwards, with  the development of the doctrine of the Trinity, they were baptised in the name of the Father and of the Son and of the Holy Ghost. (See also “Canney Encyclopedia” p.53).

So who was it that first stated boastfully that this was the only valid baptism? We can simply let their own writings speak for themselves: According to the Modern Catholic Dictionary by J.A. Hardon, “it was the Roman Catholic church that stated that the only valid baptism was using the Trinitarian formula.” The Catholic Encyclopedia on page 250 vol 2 states that “The form is: I baptise thee in the name of the Father and of the Son and of the Holy Ghost… even a pagan [an unbeliever] or heretic [a Protestant] can baptise, provided he uses the form used by the Church and intends to perform what the Church performs. The effect of this sacrament is the remission of all sin, original and actual; likewise of all punishment which is due for sin.” A “heretic” as we have seen already is anyone who disagrees with the RC church, and thus if this form of words is used by a Protestant it is encouraged by the RC church and is said to remove all sin and punishment for that sin. However, Christian baptism neither has a fixed form [see Cairns above] nor is it of any use if performed by an unbeliever nor does it remit sin. It is simply the answer of a good conscience towards God (1 Pet 3:21).

The simple explanation to this apparent contradiction is that in Mt 28:19 no name is mentioned. Father, Son and Holy Spirit simply express the most important attributes which God reveals of himself. Each term used to describe God has its place and is to be used in its proper context.  For a more complete explanation of Matthew 28:19 and the baptismal formula, see http://word.spiritbodysoul.com/baptism-in-whose-name/.

Conclusion

We have shown that:

1         God is an absolute one

2         God the Father and Lord Jesus Christ refers to one and the same Person (from Greek grammar)

3         Some of the men who originated the idea of three persons in the Godhead believed in baptismal regeneration, relics, a three-essence God, and believed Jesus to be a lesser god.

4         The symbol of the “Trinity”, the triangle, is Babylonian

5         God has one personality and is not three substantive, distinct persons

6         The Son is never said to be eternal but is begotten

7         The Bible says that the Word is with God and that Jesus is at the right hand of God. The trinitarians change the word “God” here to  “Father” to try to prove their theory that the Father is only one person of three in the Godhead.

The trinitarian idea that the right hand refers to a separate person leads to a denial of the deity of Christ.

8         The Bible says that Christ is the image of God. The trinitarians change the word “God” to Father here also to try to prove their theory. The trinitarian idea that  an image of something is not the thing itself again leads to a denial of the deity of Christ.

9         Jesus Christ is the revelation of the Father’s name. So this name (not names) must be the Lord Jesus Christ.

Note also the following scripture found in Deut 19:15, Mt 18:16 & 2 Cor 13:1 Let every word be established in the mouth of two or three witnesses. If the formula Jesus intended us to use were the exact words the name of the Father and of the Son and of the Holy Ghost there would be at least one mention of them in the Acts.

Let us consider all these points in humility and openness, remembering that the Scripture warns against  adding to and taking away from the Word of God in Deut 4:2, Prov 30:6, Rev 22:19, Gal 1:8, 2 Pet 2:1-3, 3:16-17 eg adding the unscriptural ideas of God being three distinct, substantive persons being able to converse among themselves; the idea of an eternal son being eternally generated and a pagan, Babylonian symbol.

According to Jude 3, the faith has once for all been delivered to the saints and not ungodly men (v4) such as  Origen and Augustine who crept in unawares. We are instructed to hold fast to the Lord Jesus Christ’s name in Rev 2:13. Finally let us remember the words of Paul the apostle in 2 Tim 1:13: Hold fast the pattern of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.

Acknowledgments

I am very grateful to God for the teachings of William Branham, which I have learnt a lot from since 1985 when I first heard recordings of his sermons on cassette tape.  He teaches almost the same things about the Godhead as I do in this article.  His sermons are all available on the internet now on a number of websites.

All Bible quotations taken from the KJV except where otherwise stated.

Most encyclopedias can be found in your town library.

April 1994, revised Dec 2013, Dec 2016, Spirit Body Soul

     [1]        New Bible Dictionary, Second Edition, IVP, Leicester

     [2]        Oxford Dictionary

     [3]       There is a phrase found in John 1.18 in the NIV and many other modern Bible versions, “God the One and Only, who is at the Father’s side”. Some trinitarians use this verse to try to prove that Jesus is at the right hand of the Father as one person sits next to another, but the phrase is based on a few corrupt Greek manuscripts. The phrase used in over 5000 Greek manuscripts has been correctly translated in the King James Version as the only begotten Son, which is in the bosom of the Father.

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The “Third Pull”

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Introduction
A number of people are talking about the “Third Pull”.  This was one of the parts of the ministry given to William Branham, as announced by an angel in 1946.  This page is a compilation of most of what William Branham said about the Third Pull.

1 Not a public show

WHY.ARE.PEOPLE.SO.TOSSED.ABOUT  JEFF  V-2 N-14  56-0101

  6-3   018   Then He taken me from there, and I seen a great huge tent. I never seen such a tent. And it was packed and lined everywhere with people. And I walked out to the… Looked like I was standing above the people, looking down, where I’d just made an altar call; and hundreds and hundreds of people were weeping and rejoicing after they had accepted the Lord Jesus as their Saviour.

And I looked, and then heard a man get up and say, “Call the prayer line.” And people begin to line up over on this side, the left from where I was looking down towards the platform, and they lined all the way up and down the street for a prayer line. I noticed to my left, which would’ve been to my right if I was on the platform, a little wooden building. And I seen that Light, that all—they have the picture of, you know, that’s always in the meetings; I seen that Light leave me, and go to that building, and go in that building; and a Voice said to me, “I’ll meet you in there; that’ll be the third pull.”

I said, “Why?”

He said, “Well, it won’t be a public show like they had it.” And I came to.

And I… Now, at the beginning of this new year, back to my tabernacle where I started from (See?), back to the beginning where I—I started… I—I am very grateful to God for these things.

2  To the eternally lost

CHRIST.IS.THE.MYSTERY  JEFF.IN  V-3 N-7  63-0728

  94-1   304   Not knowing (of course, being spiritual, you watch spiritual things)—not knowing this, God knows it. But if you’ll turn and look at the clock, it’s on the dot 2 o’clock: the end of the Second Pull, the Third Pull is at hand.

At the name of Jesus bowing, Falling prostrate at His feet, King of kings in heaven we’ll crown Him, When our journey is complete.

Precious name… (Second Pull has been made manifested.) Hope of earth and joy of heaven; Precious name, O how sweet! Hope of earth and joy of heaven.

CHRIST.IS.THE.MYSTERY  JEFF.IN  V-3 N-7  63-0728

  94-2   305   Did you notice the Spirit take the same song and picked it up an octave higher like that? The next Pull is at hand. Amen.

(It’s later than you think.)

CHRIST.IS.THE.MYSTERY  JEFF.IN  V-3 N-7  63-0728

  95-1   306   Let us bow our heads now, everybody, reverently…?…

At the name of Jesus bowing… [Message in unknown language followed by interpretation—Ed.]

Now, if you understand, the Spirit of the Lord dropped in the meeting upon unknown languages (speaking it to a man not knowing, to interpret it by another man not knowing) the Word of the Lord. You remember when the enemy was coming up and they didn’t know what they would do? The Spirit of the Lord fell upon a man and revealed what was to be done. Oh, my. Just bow our heads now, humbly. God bless you.

SOULS.IN.PRISON.NOW  JEFF.IN. V-2 N-22  63-1110M

  42-3   135   And notice, when the Third Pull of His ministry come, the First was healing the sick, the Second was rebuking their organizations and prophesying what they had done, what they were, and what was coming: what is, what will come, what was—what is and will come. That’s what He done. Is that right? But His Third Pull was when He preached to the lost that couldn’t be saved no more. They were down there where them big painted eyes was. Preached to the souls in hell that did not accept mercy, but were eternally separated from the Presence of God; yet they had to recognize what He was, because God made Him there. Wonder if His ministry climbs out the same way in the last days. As it was, “As the Father sent Me, so send I you. The works that I do shall you also.”

SOULS.IN.PRISON.NOW  JEFF.IN. V-2 N-22  63-1110M

  42-4   136   Lost, could never be saved, they had rejected mercy. That was His Third Pull. Now, is there any question? His First Pull, He healed the sick. Is that right? His Second Ministry, He was prophesying. His Third Ministry was preaching to the eternal lost. The three mountains and so forth—the lost, eternal.

LOOK.AWAY.TO.JESUS  JEFF.IN  V-2 N-17  63-1229E

  7-4   020   And now, on persons like ourselves, we’re going to be cut out of all that altogether. That’s exactly, because they won’t be able to do it. It’s tightening; and then when that time comes, and the press comes to a place to where you’re pressed out, then watch (what I am fixing to tell you in a few minutes) watch the third pull then. It’ll be absolutely to the total lost, but it—it will be for the Bride and the church.

Now, we’re closer than it seems to be. I don’t know when, but it’s real, real, close. I may be building a platform for somebody else to step on. I may be taken before that time. I don’t know. And that time may be this coming week that the Holy Spirit will come with—and bring Christ Jesus. He may come this next week. He may come yet tonight. I don’t know when He will come. He doesn’t tell us that. But I do believe that we are so close, that I would never die with old age. Yet at fifty-four years old, I’d never die with old age until He’s here. See? Unless I am shot, killed, or something, or other, some way killed; just old age wouldn’t kill me, until He’s come. And I believe that… And I want to say this; I have never said it before, but according to Scripture, according to what He said thirty years ago, thirty-three years ago on the river down there (in 1933, rather), what He said, everything has happened just exactly. I may not do it, but this message will introduce Jesus Christ to the world. “For as John the Baptist was sent to forerun the first coming, so is the message to forerun the second coming.” And John said, “Behold the Lamb of God that takes away the sin of the world.” See? So it—it paralleled it in every way, and I know it will. The message will go on.

3  Manifested in the fullness of its power when the Council tightens up, when the great hour of persection comes on

LOOK.AWAY.TO.JESUS  JEFF.IN  V-2 N-17  63-1229E

  6-1   016   So now, I am going to say something to you now, that I haven’t said all along. And that is, the thing that we have looked forward to for so long, or at least many years, four or five years or maybe longer, the third pull has now been vindicated, and I’m sure you all know what it is.

Now, remember, there’ll never be any impersonation of that, ’cause it can’t be. It cannot be. Now, it’s in existence, and I have—I am warned of this, that soon, right at this time now, it’s just happened, so it could identify its presence among you. See? But it will not be used in a great way, until this council begins to tighten up. And when it does, when that does… The Pentecostals and so forth can almost impersonate anything could be done, but when that time comes, when the squeeze comes down, then you’ll see what you have seen temporarily, be manifested in the fullness of its power. See…?… see?

LOOK.AWAY.TO.JESUS  JEFF.IN  V-2 N-17  63-1229E

7-4   020   And now, on persons like ourselves, we’re going to be cut out of all that altogether. That’s exactly, because they won’t be able to do it. It’s tightening; and then when that time comes, and the press comes to a place to where you’re pressed out, then watch (what I am fixing to tell you in a few minutes) watch the third pull then. It’ll be absolutely to the total lost, but it—it will be for the Bride and the church.

SHALOM  SIERRA.VISTA.AZ  V-13 N-5  64-0112

263   201   And I’m sorry, really to have held you like this, but just to get a tape of this now from… If the Lord willing, this is what I’m to speak on at—at Phoenix, Sunday afternoon. Then Monday, I’m going with a little short meetings, and so forth. I purposed in my heart this year, if the Lord willing, I’m—I just cut and tore from side to side. And we all know that the identification, we know what the third pull is, we all—we all understand that.

Now, you got—you’ll have the tape. You see? And it’s… Now, I think it’ll just lay dormant for a little while, until the great hour of persecution comes on. That’s when…?… It’ll speak. It’ll be manifested. Just like the five straight signs without failure, perfectly. And now I think, just wait (See?), just see what does. I’m going the same again, through and through, to find out, short meetings, and we’ll try to have—get out every night early. Have just about thirty minutes, talk on something, about Divine healing, or something like that. And whenever I get ready to make a tape again, I’ll either run down here to the back side of the desert, or else to the Tabernacle, or somewhere, where they can make a tape, where we’ll be among ourselves, and I can say what I wish to, like that.

4  Something great will be done

LOOK.AWAY.TO.JESUS  JEFF.IN  V-2 N-17  63-1229E

  6-3   017   Now, I must continue in evangelism, just as I was commissioned first; I must continue on. Therefore, you’ve had the Word, and you know what to look for, how to stand. I must continue on in evangelism. And friends of mine, keep still and just keep moving on, for the hour is approaching swiftly (See?), that when something is going to be done.

Now, you might see some little odd things happen from me, nothing sinful, I don’t mean that, but I mean something odd to what the regular trend, because what I have reached to now in the ministry, I’m dropping back here, watching that spot and waiting for the time to use it. But it’s going to be used. And everyone knows that for as certain as the first was identified, so has the second been identified; and if you’ll think real closely, you who are spiritual (as the Bible said, “Here’s to him who has wisdom.”) the third is properly identified. See? We know where it is. So the third pull is here.

LOOK.AWAY.TO.JESUS  JEFF.IN  V-2 N-17  63-1229E

  21-3   056   He said, “Wait a minute.” With the drawed diagrams and all the pictures and everything else, he couldn’t find one trace of it. He examined her over and over. He said, “I might not be able to explain it, but, Mrs. Branham, that tumor isn’t there.” And she’s never had one symptom of it since.

What was it? Notice, just exactly the way It said: “Before the doctor’s hand can touch it.” One split second and his hand would’ve touched it. How perfect is the Word of the Lord.

Now, there’s my wife, and we’re both before God. But before the doctor’s hand could even touch her body, on the road coming to her like that, something happened. The tumor left. And they couldn’t even… He said—I believe it was, wasn’t it sweetheart? “I want to reassure you, Mrs. Branham,” Is that right the way he said it? That’s right. “that that tumor isn’t there. You don’t have any tumor.” What was it? Just exactly according to the Word of the Lord that was spoke. Amen.

That’s the fifth time. Five is the number of grace, a number of f-a-i-t-h too. There’s no more doubt in my mind. I know what the third pull is, and I know what it does. Now, be reverent; just keep quiet. The hour will soon arrive, where God is going to do some great things for us.

5   For the Bride and the church (no mention of Israel)

LOOK.AWAY.TO.JESUS  JEFF.IN  V-2 N-17  63-1229E

  7-4   020   And now, on persons like ourselves, we’re going to be cut out of all that altogether. That’s exactly, because they won’t be able to do it. It’s tightening; and then when that time comes, and the press comes to a place to where you’re pressed out, then watch (what I am fixing to tell you in a few minutes) watch the third pull then. It’ll be absolutely to the total lost, but it—it will be for the Bride and the church.

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Baptism – in whose name?

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Introduction

All Christians quite naturally use the name of the Lord Jesus Christ when they pray. When demons are cast out and miracles are performed, usually this is also done in the name of Jesus Christ. This is on the basis of such Scriptures as Colossians 3:17, John 14:14, Acts 3:6, 18:16 and Mark 9:39. However, many people who may say, “in the name of Jesus Christ” when praying, etc. do not use that name when they baptise. Instead they baptise someone while speaking the words, “in the name of the Father, and of the Son and of the Holy Spirit”, because that is what Jesus apparently told his disciples in Matthew 28.19.

The words which are spoken while someone descends under water when baptised are known as a baptismal formula. We should all agree that using a certain form of words cannot save anyone, and in fact someone who is not baptised can be saved. This is because it is not the water that saves (1 Peter 3:21) but the grace of God (Eph. 2:8, Rom. 3:24) received by faith (Eph. 2:8, Rom. 3:22) and repenting from sin (Luke 13:3, 24:47). We also know this is true because when Jesus was crucified, the dying thief was saved (Luke 23:40-43), yet was not baptised. However, baptism is still very important and should be done in obedience to God and because it represents death to self, burial and resurrection to new life in Christ (Romans 6:3-4, 1 Peter 3:21). It is a public testimony to an inward work of the grace of God in our lives.

So then, what are the words that should be spoken as a baptismal formula, if any? There are several views regarding this, and these are summarised below:

1. It doesn’t matter at all which words are spoken as a baptismal formula.

2. The baptismal formula should be “in the name of the Father, and of the Son, and of the Holy Spirit”.

3. There is no baptismal formula. Only an explanation and testimony need to be given when a person is baptised.

4. The baptismal formula should be “in the name of the Lord Jesus Christ”.

Each of these views is examined in this study in sections 1 to 4. Finally, several objections to baptism in the name of Jesus Christ are answered.

1 Does it matter what words are spoken as a baptismal formula?

The question may be asked, is God really serious about us obeying exactly what he says? To answer this we will consider what happened to a few people who did not do exactly as God instructed them:

Adam and Eve ate of the fruit of the tree of knowledge of good and evil (Gen. 3:6) of which God had told Adam not to eat (Gen. 2:17). Because of this God judged them (Gen. 2:16-17) and sin entered the whole world (Romans 5:12).

● Lot and his family were told not to look back when escaping from Sodom (Gen 19:17). Lot’s wife looked back and became a pillar of salt (Gen. 19:26). So she was judged for her disobedience to God’s word.

● Nadab and Abihu offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord and devoured them, and they died before the Lord. (Lev. 10:1-2). So God judged them for doing something he commanded them not to do.

● When the children of Israel complained in the desert of Sin about a lack of water (Num. 20:1-5), the LORD told Moses to speak ye unto the rock (v.8), but Moses smote the rock twice (v.11). God punished this disobedience by keeping Moses and Aaron from entering the promised land (Num. 20:12, 24-26, Deut. 32:48-52, 34:4-5).

● Uzzah touched the ark of God to prevent it from falling. He then died (2 Sam 6:6-7) because God had instructed its bearers not to touch it (Num. 4:15).

God has not changed (James 1:17, Mal 4:6) and he still brings judgement upon those who disobey his word. The Bible says, To him that knoweth to do good, and doeth it not, to him it is sin. (James 4:17). If we truly love God, we will obey him:

If ye love me, keep my commandments. (John 14:15)

By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous. (1 John 5:2-3)

Some people may say, “it’s not important that particular words are spoken while someone’s baptised.” But the Bible teaches us that words are important:

Death and life are in the power of the tongue (Proverbs 18:21)

For by thy words thou shalt be justified, and by thy words thou shalt be condemned. (Matthew 12:37)

So life and death, justification and condemnation can come as a result of words spoken. The Bible does not say we live by some of God’s word but by every word of God (Matthew 4:4). The following Scriptures state that every word of God is the truth:

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. (Psalms 12:6)

Every word of God is pure: he is a shield unto them that put their trust in him (Proverbs 30:5).

Not only is every word of God true, but God will also not alter his word (Psalms 89:34). He has instructed us not to add to his words (Deut. 4:2, 12:32, Prov. 30:6) lest we be reproved and found to be liars (Prov. 30:6) and suffer plagues (Rev.22:18). Neither are we to take away from God’s word (Deut. 4:2, 12:32), otherwise our part will be taken from the Book of Life (Rev. 22:19). So the words spoken as we are baptised are important, and one day our work of baptism will be tried by fire (1 Cor. 3:13), which is symbolic of God’s word (Jer. 23:29, John 12:48). If it has not been done correctly, it will be burned up and we will lose part of our reward (1 Cor. 3:15).

Another way of looking at the importance of the method of baptism is this. A cheque must be signed correctly or it cannot be paid in. In the same way, if baptism is not done correctly, it will not be recognised.

In summary, it matters what words are spoken as a person is baptised.

Should Matthew 28:19 be used as a baptismal formula?

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19).

Many Christians who baptise people repeat the phrase “in the name of the Father, and of the Son, and of the Holy Spirit” as a baptismal formula, believing that they are following Jesus’ command. But is this correct?

The phrase in the name in this verse is translated from the Greek eis to onoma. We note two things about this phrase, firstly the preposition, eis (translated “in” in this verse), and secondly, what is known as the case of the phrase:

 a The preposition “eis”

The preposition used in the phrase in the name of the Father, and of the Son, and of the Holy Spirit are the Greek word eis. Eis primarily mean “into” and concerns movement from the outside to the inside something. It can also mean “in”, “as far as”, “for”, “for the purpose of”, or “to” depending on the context. There are other prepositions which mean “by”, “with” or “using” as we shall see later, but the preposition eis never means “by”, “with” or “using”. This is what it would have to mean if this verse was intended to mean that the words “in the name of the Father, and of the Son, and of the Holy Ghost” should be said as someone is baptised.

b “The name” – accusative case

The words to onoma indicate that this phrase is in the accusative case (in fact the preposition eis is only ever followed by an accusative case) which means that the name is the direct object. In simple terms that everyone should understand, “the name of the Father, and of the Son, and of the Holy Ghost” is the thing being baptised into, not what is used to baptise with. If the name of the Father and of the Son and of the Holy Ghost is what should be used to baptise with, the dative case (the instrumental case), the words “to onomati” would have been used in Matthew 28:19.

The name here is the direct object, not the instrument of baptism. So the construction of the phrase in the name of the Father, and of the Son, and of the Holy Ghost proves that we are not to be baptised using the name of the Father, and of the Son, and of the Holy Ghost but that we are baptised into that name.

The preposition and the case used in Matthew 28:19 are two reasons why this is not a baptismal formula. What does it really mean then, to be baptised into the name of the Father, and of the Son, and of the Holy Ghost?

Name means character

We will see from the following examples in Scripture that the word “name” can mean “character”.

The name Jacob means “heel_catcher” (Genesis 25:26). It also means “supplanter” because Jacob supplanted his brother Esau to take away his birthright and his blessing (Gen. 27:36). Later, he wrestled with God and prevailed (Gen. 32:24_5), and God changed his name to Israel, saying to him, for as a prince hast thou power with God and with men, and hast prevailed. (Gen. 32:28). So the name “Israel” can be translated “prince with God”, “soldier of God” and “one who wrestles with God”. Jacob’s name was changed to suit his character.

Jesus gave Simon the name Cephas (John 1:42), translated Peter (Petros in Greek, Luke 6:14) which means “a stone”, or “a piece of rock” (Note that Christ is called the rock in 1 Cor. 10:4. The word here in Greek is Petra, meaning a large foundation rock, so Christ is the unchangeable solid rock.) His character was at times changeable like a rolling stone, for example when he denied Christ (Mt. 27:69-75). At other times he was solid like rock, for example when he confessed Jesus to be the Christ (Matthew 16:16) and when he preached boldly on the day of Pentecost (Acts 2:14-36). So Peter’s character was revealed by his name.

Another example of a person whose name revealed his character is Nabal whose name means “folly”. His wife Abigail said of him as his name is, so is he (1 Sam. 25:25). He was a foolish man, so his name reflected his character.

The most commonly used name for God in the Old Testament is Yahweh, which is translated LORD or Jehovah in our English Bibles. It means “self_existing one”, and reveals the character of God.

Another name by which God was known was Elohim Yireh, meaning God will provide (Gen. 22:8,14) because God provided a ram for the burnt offering instead of Isaac. God reveals his character by supplying all our need by Christ Jesus (Phil. 4:19), and Jesus revealed God’s character by providing food for the hungry (Mt. 14:15_21), life for the dead (Mt. 9:25, Mark 5:41-2), and himself as a sacrifice for sin (Eph. 5:2, Heb. 7:27). Yet another name for God, Yahweh Rapha, means “the Lord heals”. God revealed this attribute of his character when he said I am the Lord that healeth thee (Exodus 15:26).

Therefore, in the Bible, someone’s name signifies their character. So when Jesus instructed the twelve to baptise new converts into the name of the Father, and of the Son, and of the Holy Spirit he meant they were to baptise or immerse them into the character of God. This baptism is also said to be into the name of the Lord Jesus (Acts 8:16, 19:5), into Christ (Rom. 6:3, Gal. 3:27), into his death and burial (Rom. 6:3-4) and resurrection (1 Peter 3:21). For those doing the baptising this involves teaching and demonstrating the Word of God as well as baptising people in water. For those being baptised this involves dying with Christ (2 Cor. 4.11, Gal.2.20, Col. 2.20, 2 Tim. 2.11), crucifying the old man, the flesh and sinful desires (Rom. 6.6, Gal. 5.24). This takes place through obedience in thought (2 Cor. 10.5), word and deed (Rom. 15.18) as God’s Word is written on our hearts (2 Cor. 3.3) and we learn to observe all things Jesus commanded (Mt. 28.20). It results in being dead to sin (Rom. 6.2-11), Christ living in us (2 Cor. 4.11, Gal. 2.20), and  righteousness (1 Peter 2.24). Water baptism is the outward symbol or type of spiritual baptism, representing it until it has fully taken place. Whenever water baptism is performed, an explanation of this spiritual baptism should be given, in which Matthew 28:19 may be quoted, but not as a baptismal formula.

Father, Son and Holy Ghost are not names

You may call someone on earth your “father” or your “son”. You may even call someone “the father” of his children or “the son” of his father. But do you ever say that the name of any person on earth is “the father” or “the son”? No, of course you don’t. Names, when given to people are always used to both uniquely identify them and address them with. There are no capital letters in the Greek from which our English New Testament is translated. The terms the Father and the Son in Matthew 28:19 do not uniquely identify anyone because they are indistinguishable from “the father” and “the son” without the capital “F” and “S”. Thus “the Father” and “the Son” are  not really names.

The term the Holy Ghost is more specific but is still not a name. Yes, God is a spirit (John 4:24) and that spirit is holy. However, I am a human being and I am living; yet “living human being” is not my name! Often he is called the Holy Ghost, the Spirit or the Spirit of God because that is what he is; there is only one who is holy, and God is a spirit. So the Holy Ghost uniquely identifies him as God (whereas “living human being” does not uniquely identify a particular person). A name can also be used by anyone to address any other person with. It would be ridiculous for anyone to ever address Jesus or the Holy Ghost by saying, for example, “thank you, Son” or “thank you, Holy Ghost”! So the Son is not a name and neither is the Holy Ghost or the Holy Spirit a name.

Would you ever say to anyone “my name is father”, “my name is son” or “my name is husband”? Of course not, so in the same way there is no record in the Bible that God ever said “my name is the Father” or “my name is the Son” or “my name is the Holy Ghost”. If he had done, we could accept that these are names. In Isaiah 9:6 it is said of Jesus that his name would be called the Everlasting Father, the Mighty God etc. Nevertheless, in this verse it does not just say “the Father” or “God”, so we cannot say that “the Father” or “God” are names on the basis of Isaiah 9:6. Of course to his children God is the Father, and to God the Father, Jesus was his only begotten Son but that still does not mean “the father” and “the son” are names!

Furthermore, if the Father, the Son and the Holy Ghost were names we would have expected it to say “names” in Matthew 28:19. Nowhere in Scripture can we find any phrases such as “three names of God” or “the names of the Father, Son and Holy Ghost”. In Matthew 28:19 it says name not “names”; there is only one name in which we can be baptised. Since the Father, the Son and the Holy Ghost are not names then we need to find out what the name is in which we are to be baptised. This will be discussed in section 4.

At the end of Mark and Luke’s gospels we find the expressions in my name (Mark 16:17) and in his name (Luke 24:47). If Jesus had used either of these expressions in Mt. 28:19 then would those who baptise others have just repeated Jesus’ words by saying “I baptize you in his name” or “I baptize you in my name”? No! If they had any sense they would obey Jesus’ exact words, and understand whom he was speaking about. They would baptize in his name by saying “I baptize you in the name of the Lord Jesus Christ”.

A “title” is used to indicate the office, rank, occupation, etc. of a person. So it would be more accurate to say that the Father, the Son and the Holy Ghost are titles rather than names.

Signing a cheque

Assume for once that it was sufficient to recite the phrase “in the name of the Father, and of the Son, and of the Holy Ghost” while baptising someone. Then why not try signing a cheque next time in the name of “the father, and of the son and of the husband” if that is what you are? It would bounce, of course, because although you may be all three of these (these are three of your ranks or occupations, i.e. titles perhaps), this is not your name. (Similarly, the Father, the Son and the Holy Ghost may be termed “titles” but are not names).

If your name was Matthew Paul Smith, you would sign cheques “Matthew Paul Smith”, because that is your name, even though you may still be a father, son and husband. You might sign cheques “M Smith” or “Matthew P Smith” but that may be confused with another M Smith or Matthew Smith; it is not the precise form of words that is so important as that you are uniquely identified as Matthew Paul Smith so you are not confused with another father, son and husband.

In the same way, in the Bible, believers were baptised in a particular name (see section 4), but not always using identical words. The exact wording of the baptismal formula is not as important as the person whose name is used, and that he is uniquely identified so there is no confusion with someone else who has a similar name.

Two or three witnesses

There is another final piece of evidence which shows that Matthew 28:19 isn’t a baptismal formula. According to Deut. 19:15, Matt. 18:16, John 8:17 and 2 Cor. 13:1 there must be two or three witnesses to establish anything. However, there are not two or three witnesses to show that Matthew 28:19 is a baptismal formula. If we are to rightly divide the Word of truth (2 Timothy 2:15) we cannot base a doctrine on only one Scripture such as Matthew 28:19, without considering other passages. In section 4, we will consider other passages of scripture which tell us what the baptismal formula is.

Summary

The command that Jesus gave to baptise into the name of the Father, and of the Son, and of the Holy Ghost (Matthew 28:19) may be quoted during an explanation of the significance of baptism when a person is baptised. We have seen, however, that this is not a baptismal formula. It only tells us that we are to be immersed into the character of the whole Godhead, of which water baptism is a small part, a type, or a representation.

The wording in Matthew 28:19 was first used as a baptismal formula many years after the New Testament was written. Some scholars admit that the only basis for using Mt. 28:19 as a baptismal formula is tradition and not the Bible.

 3 Do we need to use a baptismal formula at all?

Some people believe that in the early church, no baptismal formula was used at all. Of course, the words spoken as a person is baptised are not as important as the meaning of baptism itself. But we will see in the next section of our study that a baptismal formula was used in the early church. Not using a baptismal formula when a people is baptised does not, of course, prevent the person from being saved, because baptism does not save a person as has already been said. However, if nothing is spoken as a person is baptised, it would not be clear to observers why the person is being baptised, and who they are to be spiritually baptised into. It would be like trying to pay by cheque without signing the cheque.

4 Should baptism be in the name of Jesus Christ?

There are two verses in Scripture where it is recorded that believers were baptised using the name of the Lord Jesus Christ:

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)

And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:48)

In Acts 2.38, the Greek phrase translated in the name is epi to onomati, and the phrase in the name used in Acts 10:48 is translated from the Greek phrase en to onomati. The only difference between these two phrases is the preposition used: in Acts 2:38 the preposition is epi (upon) and in Acts 10:48 the preposition is en (in). Again, we will discuss the prepositions and case used in these phrases.

a The prepositions “epi” and “en”

The word epi which is used in Acts 2:38 in the Greek primarily means “upon”. It can also be used to mean “on”, “in”, “by”, “at”, “on account of” or “with a view to”. There are many Scriptures other than just Acts 2:38 where this exact phrase epi to onomati is used such as:

i. Luke 10:17. Demons were subject to the disciples through his name (Greek: epi to onomati sou). They must have spoken the name of Jesus Christ, as many people do today when casting out demons.

ii. People call upon the name (Greek: epi to onomati) of the Lord (Acts 15:17, 22:16, Rom. 10:17, 1 Cor. 1:2). This must involve speaking the name of Jesus Christ.

iii. For many shall come in my name (Greek: epi to onomati) saying “I am Christ” and shall deceive many (Mt. 24:5, Mk. 13:6 & Lk. 21:8). The Bible does not just say that these people will claim to come in the name of Jesus or claim to come in his authority; it says that they come in his name. These people are deceivers, so they cannot come in the authority of Christ or in his character. Therefore the phrase in my name here cannot mean “in my authority” or “into my character”. These verses therefore expressly indicate that these people will speak the name of Christ and leave us with little doubt that the phrase epi to onomati can mean “using the name”.

In these Scriptures we can see that the phrase upon the name implies speaking the name of Jesus and means “using the name”. Often in the Bible, except in Scriptures such as those mentioned in (iii) above, the phrase can mean “in the authority”. However, this does not do away with the fact that it also can mean “using the name” implying speaking the name. This is because anyone who comes in the authority of another person will always give the credit to that person by naming them, probably by speaking the phrase “in the name of” then the person’s name.

In Acts 10:48, the preposition used in Greek is en, primarily meaning “in”, but also meaning “by”, “among”, “with”, “into”, “for” or “under the influence of”. Other things that can be done en to onomati (in the name) of Jesus Christ include the following:

● Asking for something from the Father (John 14:13, 14:14, 15:16, 16:23-6, James 5:14)

● Casting out demons (Mark 9:38, 16:17, Luke 10:17, Acts 16:18)

● Preaching (Acts 9:27, 29)

● Healing the sick (Acts 3:6, 4:10)

In all these verses, the phrase en to onomati is used, and clearly means “using the name” (which usually involves speaking the name) as well as “in the authority”. Some Gentiles were baptised en to onomati of the Lord (Acts 10:48), so it follows that they were baptised using, or while speaking the name of Jesus Christ, who is the Lord (1 Cor. 8:6).

It is significant that the prepositions epi (upon) and en (in) are sometimes used interchangeably in Scripture. For example in Mark 9.38, the word en is used in the Greek, but in the parallel passage in Luke 9.49, the word epi is used. So when it is said that people were baptised upon the name of Jesus Christ or in the name of the Lord the meaning is the same. The name of Jesus was used and there is every reason to believe that these actual words were spoken.

 b “The name” – dative case

Further evidence that the use of the phrases epi to onomati (upon the name) and en to onomati (in the name) implies speaking the name can again be found by considering the case of this phrase. In Greek, to onomati is the dative case. This is the instrumental or locative case and is used to express the means by which something is carried out or the position in which something is located. In Acts 2:38, the name of Jesus Christ was therefore an instrument to be used during baptism. In Acts 10:48, the name of the Lord was an instrument. This must mean that the name of Jesus Christ (Acts 2:38), or the name of the Lord (Acts 10:48) who is Jesus Christ (1 Cor. 8:6) was spoken as these early Christians were baptised.

So in the early church, believers were baptised while the name of the Lord Jesus was spoken. Paul taught us to be followers of him (1 Cor. 4:16, 11:1, Phil. 4:17, 1 Thess. 1:6). In Phil. 4:9 he says, Those things, which ye have both learned, and received, and seen in me, do. In 1 Cor. 4:16 he instructs Timothy to remind the Corinthians of his ways which be in Christ. If we want to do what the Bible says, we will therefore do the same as the early church did and be baptised while the words in the name of the Lord Jesus Christ are spoken.

The phrase “in the name of the Jesus Christ” was written or spoken on other occasions

Several times in the Bible it is recorded that Paul and Peter actually spoke or wrote the words, in the name (Greek: en (to) onomati) of Jesus Christ:

Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name

(Greek: en to onomati) of Jesus Christ of Nazareth rise up and walk. (Acts 3:6)

But Paul, being grieved, turned and said to the spirit, I command thee in the name

(Greek: en to onomati) of Jesus Christ to come out of her. And he came out the same hour. (Acts 16:18)

Now we command you, brethren, in the name (Greek: en onomati) of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. (2 Thess. 3:6)

Every Christian would use these same words in these situations. Since these words in the name of Jesus Christ were used in healing, casting out demons and in a command to withdraw from disorderly people they can surely be used when baptising people too.

All things are to be done in the name of the Lord Jesus

In Colossians 3:17, we are told to do all in the name of the Lord Jesus. The phrase in the Greek here translated in the name is en onomati and is in the dative or instrumental case. This often means “in the authority”, but it can also mean “using the name” as we have just seen. This verse surely means that everything should be done in the authority of the Lord Jesus and using his name. This would include baptism.

Note, however, that the word all does not always mean absolutely everything. We can see this from verses such as 1 John 2:20, ye know all things, 1 Cor. 13:7, charity…believeth all things, and Col. 3:22, servants obey in all things your masters according to the flesh. It is clear that of ourselves we do not know absolutely everything, love does not believe absolutely everything including lies and servants should not obey their masters if they tell them to do something the Bible tells them not to do. Similarly, we would not say “in the name of the Lord Jesus” when we do absolutely everything including eating, going to work, etc. However, there is no reason to believe that baptism is also an exception and that this should not be done while saying the words “in the name of the Lord Jesus”.

It could also be said on the basis of Col 3:17 that in anything we do we should consider whether the Lord Jesus would do it.

Significance of the name of the Lord Jesus Christ

The name of God is very important. It is forbidden to take God’s name in vain (Ex. 20:7, Deut. 5:11), profane it (Lev. 18:21, 19:12 etc.) or swear falsely by it (Lev. 19:12). Under the Old Covenant, those who blasphemed it were to be put to death (Lev. 24:16).

All God’s children call upon the name of the Lord (Gen 4:26, 12:8, 13:4, 26:25, 1 Kings 18:24, 2 Kings 5:11, Joel 2:32, Rom. 10:13, 1 Cor. 1:2, etc.). We are to fear his name (Deut. 28:58), sing praises to his name (2 Sam 22:50, Ps. 18:49, 68:4) and glorify his name (Ps. 86:9, 2 Thess. 1:12, Rev. 15:4). The Temple was built for his name (1 Kings 5:5, 8:17-20) and his name was put in it and in Jerusalem (1 Kings 9:3, 2 Kings 21:7, 23:27). The Old Testament priests were to minister and bless in the name of the Lord (Deut. 18:5,7).

God said that his name was “I Am” (Ex. 3:13-14) and “Jehovah” (Ex. 6:3, Ps. 83:18 – more correctly, “Yahweh”, often translated “LORD” in our English Bible). Jesus came in the name of the Lord or Yahweh (Mt. 21:9, 23:39, Mark 11:9-10, Lk. 13:35, 19:38, John 12:13) and in his Father’s name (Jn. 5:43). He did work in his Father’s name (Jn. 10:25) and manifested or declared his Father’s name (Jn. 17:6, 26). The Son of God, Jesus, said that anyone who did not believe that he himself was “I Am” would die in their sins (John 8:24). In fact, the name “Jesus” means “Saviour” (Mt. 1:21) and there is no other name by which we can be saved:

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4:12)

The gospel is preached in the name of Jesus Christ (Lk. 24:47, Acts 8:12, 9:27,29). If we believe in (i.e. rely on and trust in) (John 1:12, 3:18, 1 Jn. 5:13) or call on his name (Acts 2:21, 22:16, Rom. 10:13) we are saved. We have life through the name of Jesus (John 20:31) and we are washed, sanctified and justified in his name (1 Cor. 6:11). The name of Jesus Christ is above every name, more excellent than the angels (Phil. 2:9, Heb 1:4). Eventually, every knee shall bow at his name (Phil. 2:10). So the name of Jesus is absolutely essential.

Other things that are done in the name of Jesus Christ are prayer (Jn 14:13-14, 15:16, 16:23-6), healing (Mark 16:17-18, Acts 3:6,16, 4:10) and casting out demons (Mark 16:17, Lk 10:17, Acts 16:18). Jesus’ name was so important to the early Christians that they suffered and died for that name (Acts 5:41, 15:26, 21:13). We too, may be reproached for his name (1 Peter 4:14).

The church in Pergamos was praised for holding fast the name of Jesus (Rev. 2:13) and the church in Philadelphia was praised for not denying the name of Jesus (Rev. 3:8). Will we be praised for holding fast the name of the Lord Jesus, or will we deny his name, including rejecting baptism in his name?

So we are saved through the name of Jesus and by believing in his name. We can pray, preach the gospel, heal the sick and cast out demons in his name. The name of Jesus Christ is very important and there is therefore every reason to believe that we are to be baptised in the name of the Lord Jesus Christ. Being baptised in the name of the Lord Jesus Christ is symbolic of taking on his name and being identified with him.

Two or three witnesses

As has already been said, according to Deut. 19:15, Matthew 18:16, John 8:17 and 2 Cor. 13:1, two or three witnesses are needed to prove every teaching. There is no other witness for using a formula based on Matthew 28:19 but there are two witnesses for the formula “in the name of the Lord Jesus Christ”: Acts 2:38 and 10:48. Both phrases en to onomati (in the name) and epi to onomati (upon the name) used in these respective Scriptures are in the dative case. This shows that the name is one of the instruments of baptism, or what is used to baptise with.

The fact that it is the Lord in Acts 10:48 and Jesus Christ in Acts 2:38 is quite understandable; the words themselves are not as important as the person represented by the words. This has been explained already in the section “Signing a cheque” on page . It is important though that we don’t just say  “in the name of Jesus”. Otherwise this might cause confusion about which Jesus we mean, because there are many people in the world called Jesus, as there also were in Bible times (Colossians 4:11). To avoid any possible misunderstanding it is best to say “in the name of the Lord Jesus Christ.”

Further witnesses are provided by Colossians 3:17 and the words in the name of Jesus Christ being spoken and written on other occasions (Acts 3:6, 16:18 and 2 Thess. 3:6). In the Bible, the name associated with both spiritual and physical baptism is always (except in Mt. 28.19) the name of the Lord Jesus Christ: Saul was baptised calling upon (Greek: epi) the name of the Lord (Acts 22:16). In Acts 8.16 and 22.16, baptism was into (Greek: eis) the name of the Lord Jesus and in Rom. 6.3 and Gal. 3.27 it is stated that we are baptised into (Greek eis) Christ.

Summary

We have seen from Scripture that “in the name of Jesus Christ” or “in the name of the Lord Jesus Christ” was the baptismal formula used by the early church and that should be used today.

Objections to baptism in the name of the Lord Jesus Christ answered

Seeing there is so much evidence in Scripture to show that we should be baptised in the name of the Lord Jesus Christ, why do some people object to it? In this section, we answer many of their objections.

Could “name” just mean “authority”?

Some Christians believe the word name simply means “authority” in the phrases in the name of the Lord or in the name of Jesus Christ used in the Acts of the Apostles. Thus they attempt to say that such phrases were not spoken  as a person was baptised.

According to W E Vine (W E Vine, An Expository Dictionary of New Testament Words, HarperCollins, UK, Hendrickson or Nelson, USA, p.780), apart from meaning the same as the English word “name”, “that by which a person or thing is called”, the Greek word for name, “onoma”, is also used “for all that a name implies, of authority, character, rank, majesty, power, excellence, etc., of everything that the name covers”. This word therefore means more than simply “authority”, so it is incorrect to say that the word name in Acts 2:38 and 10:48 only means “authority”.

The same phrase epi to onomati (upon the name) is used as the basis on which deceivers come who say “I am Christ” (Mt. 24:5, Mk. 13:6 & Lk. 21:8) as has already been said on page . These people cannot be coming in Christ’s authority, because he has not given it to them; they only come presumptuously claim to come in his authority. Thus, in these verses, the phrase epi to onomati can only mean actually speaking the phrase “in the name”. Therefore it is quite possible that the phrase in the name in Acts 10:48 means speaking that phrase, in addition to meaning “in the authority”.

So it is incorrect to insist that “name” just means “authority” and thus claim that in the name of Jesus Christ just means “in the authority of Jesus Christ.”

Are accounts of baptisms in the Bible not always applicable?

Some people have suggested another reason why the early church baptised people in the name of Jesus Christ (Acts 2:38) or in the name of the Lord (Acts 10:48) after Jesus had commanded them to baptise into the name of the Father, and of the Son, and of the Holy Ghost (Mt. 28:19).

This reason is that the baptisms recorded in Acts were of Jews or religious Gentiles who already believed in the Father but had not known the Lord Jesus. So it is claimed that the early church was content to use the name of the Lord Jesus alone when baptising Jews or religious Gentiles. It is also claimed that Jesus’ command in Matthew 28:19 included the Father and the Spirit because it was given for all nations. It is then reasoned that all nations means nonreligious Gentiles alone and therefore the command in Matthew 28:19 only applied to previously nonreligious Gentiles (According to Encyclopaedia Biblica (A&C Black, London 1899, p.474) an early “church father”, Cyprian also suggested this argument, only slightly different in that he claimed that only Jews were baptised using the name of the Lord Jesus Christ. This encyclopaedia, however, also notes the problem with this argument mentioned in (a) on this page.) There are, however, several problems with this view:

a. It breaks down in the face of Acts 10:45_8, the opening of the door to the Gentiles. These verses mention previously nonreligious Gentiles who were baptised in the name of the Lord. If the view above had been correct, the Bible would have said these nonreligious Gentiles were baptised “in the name of the Father, and of the Son, and of the Holy Ghost” because that would have been the correct formula for previously nonreligious Gentiles.

b. It would mean that praying (John 14:13-14, 15:16, 16:23,26), healing (Acts 3:6) and casting out demons (Acts 16:18) in the name of Jesus Christ would also only be applicable to Jews or previously religious Gentiles who had not known the Lord Jesus. This is clearly not correct.

c. If it were true, then the other instructions in Mt. 28:19 to make disciples, teaching them to obey Christ’s commands meant that the Gospel was only to be preached to nonreligious Gentiles, not to Jews and religious Gentiles. Since part of Matthew 28:19 is applicable to everyone, both Jew and Gentile, religious and nonreligious, then all of it must be. The command to baptise is a command to baptise both Jew and Gentile, those that were previously religious and those who were not. Further evidence that Jews were also included in those who were to be discipled and baptised in the way described in Mt. 28:19 is found in the parallel scripture, Luke 24:47. This verse tells us that preaching (and therefore baptism also) was to begin in Jerusalem, a mostly Jewish city.

So we can only conclude that this is not the reason why the early church baptised people in the name of Jesus Christ (Acts 2:38) or in the name of the Lord (Acts 10:48) after being commanded to baptise into the name of the Father, and of the Son, and of the Holy Ghost.

It is sometimes said that historical accounts in Scripture should be interpreted by explicit teachings given in other parts of the Bible. In certain cases this statement is true. However, some people then claim that advocates of baptism in the name of the Lord Jesus Christ give the historical accounts of baptism in Acts priority over the Lord’s teaching on baptism in Matthew 28. They therefore set aside historical accounts such as Acts, believing that these cannot be understood until fully explained, that they are not applicable to us today or they simply ignore what the apostles did and only believe what Jesus said.

One response to this view is that in reality it is just a matter of understanding, in this case of whose name we are to be baptised in, and obedience to the command given. This is true of other commands and promises given by Jesus, the interpretations of which were not clear at the time, but historical accounts show what they meant. For example, Jesus taught that he was the bread of life (John 6), he foretold his crucifixion (Mt. 12:40, Mk. 8:31, John 2:19), and promised the Holy Spirit (John 14). Some of these were teachings and were not understood at the time they were given, but were interpreted by historical events. In other words, God interprets his word by bringing it to pass.

The main problem with this view is that it will lead us to ignore certain parts of the Bible which we consider irrelevant or too difficult to understand and to forget that All Scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousness (2 Tim. 3:16). So even historical accounts must be applicable for doctrine or they are not Scripture. The parts of the Old Testament which seem irrelevant today are applicable because they are figures or antitypes (Heb. 9:24), a representation of what was to come.

Furthermore, regarding certain historical passages of scripture, the Bible says, Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come (1 Cor. 10:11). If certain actions were performed by ungodly people and we can see the consequences of those actions we can learn not to do those things. On the other hand we can, when led by God and with his strength, do the same things godly people did and receive the same reward. Wouldn’t this be a better way of explaining the historical passages of Scripture?

We are to do the same things as the early church (1 Cor. 4:16-17, Phil. 4:9, 17, 1 Thess. 1:6). According to Ephesians 2:20, the church is built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. It is unthinkable that the apostles disobeyed the command of our Lord. If they did, then they may have disobeyed any other foundational teaching of Jesus, and we could not trust most of the New Testament, for most of it is written by the apostles of Christ. What the apostles did is mainly recorded in the book of Acts. Therefore the records in Acts including those of baptisms do have application to us today. There is also every reason to be baptised in the same way as believers in the early church, in the name of the Lord Jesus Christ.

Is reference to the Lord Jesus Christ without mention of the Father and the Holy Spirit misleading?

Some people claim that to use the phrase “in the name of the Lord Jesus Christ” as a baptismal formula today is highly misleading, because it does not include any reference to the Father or the Spirit who, it is suggested, are distinct persons from Jesus.

If this were true then would it not again be misleading to follow the examples of Paul and Peter in using the phrase in the name of Jesus Christ in healing and casting out demons (Acts 3:6 and 16:18)? Also when Paul said be ye followers of me, even as I also am of Christ (1 Cor. 11:1, 4:16, Phil. 3:17), doesn’t this include following the early church in the way they baptised people? The way they baptised people is recorded in Acts 2:38 and Acts 10:48 and was in the name of Jesus Christ or in the name of the Lord.

Furthermore, the Bible says all the fullness of the Godhead bodily dwells in Christ (Col. 2:9). The Father is in Christ and Christ is in the Father (John 14:10, 17:21). The Holy Spirit came upon Christ (Mt 3:16, Mk 1:10, Luke 3:22, 4:18, John 1:32) and was in him. Therefore, the Father, the Son and the Holy Spirit dwell in Christ. The preposition eis (into) and accusative case are used in Acts 8:16 and 19:5 where it is said that baptism was into the name of the Lord Jesus. This is exactly the same sentence construction as Matthew 28:19. So we can say that water baptism using the name of the Lord Jesus Christ, along with spiritual baptism into God’s character fulfils Christ’s command to baptise into the name of the Father, and of the Son and of the Holy Ghost (Matthew 28:19).

The word “distinct” means “not alike, different, or separate” and this usage of the word in reference to the Father, Son and Holy Spirit can only lead to tri_theism. For example, if the Father were distinct from Jesus, that would mean the Father and Jesus were not alike, and this idea contradicts the following Scriptures:

He that seeth me seeth him that sent me (John 12:45, 8:19, 14:7)

Christ, who is the image of God (2 Cor. 4:4, Col. 1:15, 2:9, Heb. 1:3)

So, according to Scripture, the Father and Jesus are alike, the very opposite of “distinct”. It is unscriptural then to say that Father and Jesus are “distinct”.

“Person” is a totally inadequate word to describe the Father, Son or Holy Spirit. This is simply because in common English “person” can only mean either an individual human or divine being, or a living human body, or bodily appearance. Just look in a dictionary and see for yourself! God is not three individual beings, or there would be three Gods; God is only one being.

Since the Father, Son and Holy Spirit dwell in Christ and are not “distinct” or three persons, it is not at all misleading to baptise using the words “in the name of the Lord Jesus Christ”.

Is re-baptism wrong?

Some people think it is wrong to be re-baptised, but Acts 19:5 proves that re-baptism was practised in Bible times. So why should re-baptism not be practised now, if a person’s baptism is no longer valid because of further revelation, as was that of the Ephesians in Acts 19? Indeed, some Christians today are re-baptised when they realise that their original baptism before conversion was not valid and that they did not understand what they were doing when they were originally baptised.

Liturgy and superstition

Some people claim that a formula of words is not to be recited as a liturgy (a prescribed form or ritual for public worship). However, it is the phrase “in the name of the Father, Son and Holy Ghost” that has been incorrectly used as a liturgy by many Christian denominations and several cults. This phrase is only recorded in Matthew 28:19 and is not a formula of words as we have seen. Demons don’t mind people repeating the phrase “the name of the Father, Son and Holy Ghost” but they hate the name of the Lord Jesus Christ.

Again we can use the same argument as we have used before. If using the phrase “in the name of the Lord Jesus Christ” in baptism is a liturgy then the early church used a liturgy in Acts 3:6, 16:18 & 2 Thess. 3:6. The power is in the name of the Lord Jesus Christ, not in “the name of the Father, Son and Holy Spirit”. I just wonder whether anything would even happen if you tried to cast out a demon or tell a disabled person to rise up and walk using the words “in the name of the Father, and of the Son, and of the Holy Spirit”. So then why repeat this phrase parrot_fashion when baptising people? By saying this I do not mean that Matthew 28:19 is wrong, I am just saying it is not a baptismal formula; its true meaning is explained on pages four to six.

When any Christian prays, casts out demons, heals the sick or preaches the gospel, they speak the name of Jesus Christ quite naturally, not as a ritualistic liturgy or recitation. So why should it be any different in baptism? There are people who do miracles and cast out demons who will say to Jesus that they did them to so onomati, i.e. in your name (Mt. 7:22), which must have involved speaking his name. Yet Jesus will say to them, “I never knew you, depart from me, ye that work iniquity” (Matthew 7:23). Notice there is no Scriptural evidence that Jesus will rebuke them for “reciting” his name, but rather he will rebuke them because he never even knew them. If we use his name, we must make sure we know him (See also Acts 19:13).

Another example of this is Mark 9:39/Luke 9:49 where the disciples rebuked someone who was casting out devils, not for “reciting” or using the name of Jesus but because he did not follow the disciples. Not only did Jesus also not rebuke the man for using the name, but he instructed the disciples to let him carry on casting out devils even when he didn’t follow them, because he that is not against us is for us (Lk. 9:50).

It is true that words should not be used as “magical passwords” or superstitiously. Of course words do not have an automatic spiritual effect, though they can create an atmosphere which may in turn bring a blessing or a curse (See Derek Prince, Blessing or Curse: You Can Choose, Word Books, 1990). So some people argue that the name of the Lord Jesus is not to be always repeated in baptism or in prayer. They may quote Matthew 6:7, use not vain repetition, to support this view. But vain repetition means “idle and mechanical repetition of phrases” (Vine) or tedious prating (Strong’s no. 945, J S Strong, Strong’s Exhaustive Concordance, Riverside/World, Nelson or Baker Book House, USA). I would like to make several points about this:

● The context is prayer, so the verse does not necessarily apply to baptism, casting out demons or healing.

● The second half of the verse shows that the vain repetition is more of a problem in long prayers than as short phrases used in prayer.

● I do not think there are two or three witnesses in Scripture which show that vain repetitions can include speaking the name of Jesus Christ.

● I know of no Scripture where anyone in the Bible was ever rebuked for using, reciting or speaking the name of Jesus Christ.

John Newton was inspired to write the hymn, “How sweet the name of Jesus sounds in a believer’s ear.” He did not write, “How sweet the name of the Father, Son and Holy Ghost sounds…” Anyway, the Bible states in Phil. 2:10 that at the name of Jesus, not “at the name of the Father, and of the Son and of the Holy Ghost” every knee shall bow. A true believer will use the name of Jesus in prayer, but never superstitiously or as a magical password. It is not speaking the name of Jesus in itself but the authority behind the name that has an effect. In the same way, in baptism, the name of Jesus will naturally be used by anyone who does not have preconceived unscriptural ideas about baptismal formulae. It will not be used superstitiously or as a liturgy, but in obedience and because of the authority behind the name.

Bible Encyclopaedias and Church history

Some people think that it is generally agreed by all scholars that either no baptismal formula was used in the New Testament church, or that Matthew 28:19 was the original baptismal formula. That this is not true can be shown by examining some Bible Encyclopaedias. Most of the writers in these encyclopaedias agree that a baptismal formula (or the words spoken as someone is baptised) was in use in the New Testament church. Furthermore, almost all of them agree that “in the name of the Lord Jesus Christ” or a variation of it was the original baptismal formula. Evidence from church history is also given in these encyclopaedias to show that the organised church changed the words used as a formula to those given in Matthew 28:19. Some state the time when the formula was changed: the time of Justin Martyr, in the second century. Many of these statements are quoted in the leaflet Historical References to Baptism in the Name of the Lord Jesus Christ.

Some people quote from the Didache to try and prove that the earliest baptismal formula used was “in the name of the Father, and of the Son, and of the Holy Ghost”. But although that document does quote these words recorded in Matthew 28:19 it does not state that these words were to be spoken whenever a person was baptised. Anyway the Didache also allows the unscriptural practice of pouring as an alternative to immersion, three times instead of once as the Bible teaches. So all the Didache shows is how unbiblical some baptismal practices of post New Testament times became. It does not show that the correct formula is “in the name of the Father, and of the Son, and of the Holy Ghost” at all.

Are those who baptise in the name of Jesus Christ guilty by association?

Some people claim that those who baptise “in the name of the Lord Jesus Christ” are associating themselves with the errors of the so-called “Oneness movement”. Such errors include baptismal regeneration, or the belief that baptism in water brings the new birth, that a person cannot be born again without being baptised in water in the name of Jesus, and that the Son is not God. If this were true, then using the Trinitarian formula is associating oneself with the errors of Mormonism and Roman Catholicism which also use the phrase “in the name of the Father, and of the Son, and of the Holy Ghost”. The Book of Mormon in 3 Nephi 11:24-25 states the following about what must be said as a Mormon baptism is performed:

“And now behold, these are the words ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptise you in the name of the Father, and of the Son, and of the Holy Ghost.”

Secondly, Virtue’s Catholic Encyclopaedia (Virtue’s Catholic Encyclopaedia, Virtue & Co. Ltd, London, 1965, p.82) states that

“In its essentials Baptism is the pouring of water upon the head of a person, while these words are said: ‘I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost.’”

So both these cults require the exact words “in the name of the Father, and of the Son, and of Holy Ghost” to be used as a baptismal formula.

Scriptural baptism in the name of Jesus Christ is not a requirement for salvation like baptism using the words “in the name of the Father, and of the Son, and of the Holy Ghost” is for Mormons and Roman Catholics. It is simply the original Biblical method of baptism. This method of baptism in fact has been used by many godly men.

Conclusion

In this study we have seen the importance of the words spoken as a person is baptised. We have shown that Matthew 28:19 is mainly referring to spiritual baptism into the character of God and may be quoted before baptising a person during an explanation of this. This spiritual baptism involves crucifixion and burial of sin and the flesh and Christ living in us so we can be like him. However, we have also seen that these words recorded in Matthew 28:19 were not intended to be used as a baptismal formula (the words spoken as a person is baptised) and that these words were only used as a baptismal formula a long time after the New Testament was written.

We then briefly considered whether a baptismal formula is necessary at all. Then we saw that in Bible days the name of Jesus Christ was spoken as a person was baptised (not just “Jesus” as this would be confused with other people called Jesus.) Finally we considered several objections to using the phrase “in the name of the Lord Jesus Christ” as a baptismal formula.

In conclusion, this is why we can be sure that “in the name of the Lord Jesus Christ” was the original baptismal formula:

a. The use of the word eis and the accusative case used in the Greek of Matthew 28:19 prove that the words recorded there were not intended to be spoken as a baptismal formula.

b. The use of the words en and epi and the dative case in Acts 2:38 and 10:48 indicate that either of the phrases, in the name of the Lord or in the name of Jesus Christ were spoken as a baptismal formula.

c. The rule about two or three witnesses shows that a doctrine should not be based on Matthew 28:19 alone and that the records of baptisms in the Acts of the Apostles are true. Except in Mt. 28:19, baptism in Scripture is always connected with the name of the Lord Jesus Christ (Acts 2:38, 8:16, 10:48, 19:5, 22:16, Romans 6:3, Gal. 3:27).

d. A cheque must be signed with your personal name, not “father, son, husband” if that is what you are, otherwise it is not valid.

e. Nowhere in Scripture is it recorded that any of the first Christians ever wrote or spoke the phrase “in the name of the Father, and of the Son, and of the Holy Ghost”. However, several Scripture verses record the exact phrase in the name of Jesus Christ being spoken or written.

Those who follow the Lord Jesus Christ will not add to God’s word and will live by every word of God:

Add not thou to his words, lest he reprove thee, and thou be found a liar (Proverbs 30:6).

Man shall not live by bread alone, but by every Word of God (Luke 4:4)

If we know the truth about baptism in the name of the Lord Jesus Christ and spiritual baptism into the character of God, are we willing to obey our Lord and do it?

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Becoming a child of God

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In John 3:18 Jesus said “but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.”

John 8:42 Jesus said unto them,If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 8:43 Why do ye not understand my speech? even because ye cannot hear my word. 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 8:41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

I John 3:10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

So before we believe we are condemned to death and hell and are the children of the devil. This is because of sin.  Sin separates a person from God. As Paul says in Eph 2:1 and 5, we “were dead in trespasses and sins” and “having no hope, and without God in the world” (verse 12). But the good news is that God loved us so much that Jesus died on the cross to forgive us our sin.  In John 1:12 the Bible says “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.”   So when we receive Jesus, which means when we believe on Him, we are adopted and become the children of God.  As Paul says in Eph 1: 5-6, Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 1 John 3:1-2 Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him. 2 Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.

One objection that some people raise to this is Acts 17.28 “For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.” Some people think that offspring here means children, and so think that all are children of God, believers and unbelievers. We can only find two Bible versions, the NASB and the Expanded Bible, which translate the word “children” here. But they are wrong – this would contradict all the verses we have just quoted, which make it very clear that not all are the children of God.  Not one other Bible version uses the word children. I have three Greek Bible dictionaries including Vines and Strongs and all of them agree its the Greek word “genos” and don’t even mention children as a translation of the word, as it does not mean children. Teknon or huios are the usual words for child not genos. Genos means race, in the sense that of verse 26, that he has made all people from one blood, there is one human race. Not that we are all children of God. We are all sinners and condemned, children of the devil until we believe.  Then we are adopted as children of God and receive eternal life.  What a wonderful simple gospel.

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Two vital truths in Romans 6

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Here is an audio recording of Jonathan doing a teaching based on this page at a Well Church life group in 2013:

Introduction

There is some awesome revelation in Romans Chapter 6.  Paul teaches two vital truths in this chapter:

  1. What Jesus does for us because of his death on the cross
  2. What we need to do in response – repent and believe

So let’s consider each of these two vital truths and explain the results of them.

What Jesus does for us because of the cross

What does Jesus do for us because of his death on the cross? Paul answers this in Romans 6:

  • We are dead to sin (v2)
  • We are freed from sin (v7, 18, 22)
  • We were baptized into Jesus Christ and into his death (v3, 4)
  • We were planted together in the likeness of his death (v5)
  • Our old man was crucified and dead with him (v6, 7, 8)
  • The body of sin is destroyed (v6)
  • Sin no longer has dominion over us (v14)
  • We are made into the likeness of his resurrection and alive from the dead and will live with him (v5, 13)
  • We are not under the law, but under grace (v14, 15)
  • We become servants of righteousness (v18) and to God (v22)

What we need to do in response – repent and believe

So what do we need to do in response to what Jesus does? Paul gives the answers again in Romans 6.  He gives several definitions of repentance, without actually using that word. Believing in Jesus includes repentance.

Shall we continue in sin, that grace may abound and because we are not under the law? Paul answers no (“God forbid”) (v1-2, 15).   So we are not to continue in sin – this means we must turn away from sin; this is one definition of repentance.

How shall we…live any longer therein (in sin) (v2)?  So we have a choice – will we continue to live in sin or will we turn from sin – i.e. will we repent from sin?

We also should walk in newness of life (v4).  So there is a choice of what we walk in, and Paul is telling us we should walk in new life, i.e. we should repent.

Henceforth we should not serve sin (v7).  Paul is telling us we should not serve sin, it is something we should choose to do, this is another way of saying we need to repent from sin.

We are to reckon ourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord (v11).  Again this is something we are to do, we need to consider ourselves dead to sin and alive to God. This is another aspect of repentance – about how we view what Jesus has done for us in making us dead to sin.

Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof (v12).  Paul is telling us to do this because it is a choice we have to make to not allow sin to reign in us and not to obey it in its lusts.  This is repentance.

Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, and your members as instruments of righteousness unto God (v13).  This is a great definition of repentance: stop yielding ourselves to sin and instead yield to God.

We have obeyed from the heart that form of doctrine which was delivered to us (v17).  Obedience to the gospel (the doctrine delivered to us) is a turning to God, again a definition of repentance.

As ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness (v19).  Paul is telling us to do something – yield, turn from yielding to uncleanness and iniquity and instead yield yourselves as servants to righteousness. This again is repentance.

So according to Romans 6 and many other parts of the Bible, salvation is not just about what Jesus did on the cross.  Although its only by the shedding of blood that there is remission of sin (Heb 9:22) and Jesus finished the sacrifice (John 19:30) so that whoever believes can be saved (John 3:16), it is clear from Romans 6 that there is a response of repentance and faith that we have to make to be saved – our salvation was not finished on the cross.  Yet that faith is a gift of God (Eph 2:8); it is the faith of God (Gal 2:20 KJV). How amazing!

Definition of Repentance in Romans 6

So to summarise what we have just said above, Paul gives several definitions of repentance in Romans 6 as follows:

  • Turning from continuing in sin (v1, 15) or to live in sin (v2)
  • Turning from serving sin (v7)
  • Turning to consider ourselves dead to sin and alive to God (v11)
  • Turning from letting sin reign in our bodies or obeying its lusts (v12)
  • Turning from yielding our members to sin to yield ourselves to God (v13, 19)
  • Turning to walk in newness of life (v4)
  • Turning to obey the gospel (v17)

Repentance is a choice that Paul tells us to make, in response to what Jesus does for us because of his death on the cross. Repentance is included in believing. As Romans 10:9 says, if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

Results

What Jesus does for us and our response to this in repentance (believing) results in us turning from death (v16, 21, 23) to holiness (v19) and eternal life (v22, 23).  To receive holiness and eternal life and therefore to be saved is not just because of what Jesus did on the cross or what we do in response by repenting, which is included in believing in Jesus.  Salvation and eternal life is a result of both, you cannot be saved without one or the other. Paul’s statement in Eph 2:8 that we are saved by grace through faith is similar to this, grace being what Jesus revealed when he died on the cross and faith is our response in repentance. Salvation is not just by grace or through faith, it is both, it is by grace through faith.  These are two truths that are so vital to our salvation and eternal life.

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Old self crucified

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To those of us who believe, our old self is crucified with Christ (Rom 6:6, 2 Cor 5:17). For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain (Gal 2:19-21).

More to be written, come back later.