BRIAN YEAGER
Many congregations have the dilemma of seeking to save souls. Often times suggestions on how to seek those souls are made with thoughts of entertaining the lost. Those wanting to entertain look at passages such as the following. (Matthew 4:18-19) “And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men.” Then they start to imply that we, being fishers of men, need to come up with sweet smelling and attractive bait. That is not what Christ means when he introduces this terminology because they followed and then Christ taught. (Matthew 4:23) “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.” We all realize that miracles by the hands of men have ceased (I Corinthians 13:10-13) because we have the book to teach people with and prove all things with. So the only other thing Christ did in relation to what he called them for was Preach. He did not have “Open Fellowship” days where he invited all the false teachers of that time to come and share a pulpit. He did not have a festival. He did not add attractive things to the worship. Christ preached.
 
If we continue to look at growth and the Church we can see by example of the apostles that they too did not entertain, they taught. (Acts 5:42) “And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.” The apostles knew what they were commanded to do, because Christ told them. (Matthew 28:18-20) “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”
Now if we will look at what authority they had. Christ said by my authority, I am telling you to go and teach. Did Christ say somewhere between those passages to have entertainment to draw them in? If he did I will really appreciate someone showing me. Entertainment is not authorized in the spreading of the Gospel. We do not read of any such thing in the New Testament. We read of authorized teaching, of the authorized word.


Once a congregation decides to break the New Testament mold for evangelism they make the first step outside of the authority in Christ. Then they will find that as they entertain their numbers will increase. That is the problem the numbers increase on the attendance board but the number of souls saved does not. These people that have been entertained have been just that. Then to keep them a congregation is going to have to entertain some more. This again is not the New Testament Church way of doing evangelism. The apostle Paul told the Church at Ephesus that he had not kept anything from them, and he warned them that some might come and teach perverse things. (Acts 20:27-30) “For I have not shunned to declare unto you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” Friends and fellow Christians the Lord wants us to be aware of new and perverse methods. We need to be like Christ and the apostles and simply teach the word of God. Let me close this article with a very valid series of scripture. (Luke 8:4-15) “And when much people were gathered together, and were come to him out of every city, he spake by a parable: A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. And his disciples asked him, saying, What might this parable be? And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. Now the parable is this: The seed is the word of God. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.” Apply sowing the seed to this passage. (Acts 6:7) “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.”

Roger Hillis
Hell. What an awful sounding word. It brings up all kinds of bad thoughts. Many prefer to ignore it, never think about it, and act like it really is not there. But hell is real and people need to be warned about this other “home of the soul” that awaits the unrighteous.
It is easier to be lost than to go to heaven. More people will spend eternity in hell, separated from God and his glory than will gather around that heavenly throne. “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it, because narrow is the gate and difficult is the way which leads to life and there are few who find it” (Matt. 7:13-14).
There are 234 references in the New Testament to hell, punishment, and God’s judgment on the wicked. Jesus had much more to say about hell than he did about heaven.
Hell is not some unpleasant experience we have here on earth, it is not merely a condition of an unhappy mind, it is not simply a person’s anguish, sorrow, and trials in this life. It is a real place of torment. It was said of Judas Iscariot, after his betrayal of the Master and subsequent suicide, that he went “to his own place” (Acts 1:25).
The Description
Please carefully read this series of passages about hell and notice both the descriptive phrases that are used and the absolute certainty with which the writers spoke of its existence.
But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, “You fool!” shall be in danger of hell fire (Matt. 5:22).
And if your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profit-able for you that one of your members perish, than for your whole body to be cast into hell (Matt. 5:29-30).
And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell (Matt. 10:28).
The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth (Matt. 13:41-42).
Then the king said to the servants, “Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth” (Matt. 22:13).
Then He will also say to those on the left hand, “De-part from Me, you cursed, into the everlasting fire prepared for the devil and his angels” (Matt. 25:41).
And these will go away into everlasting punishment, but the righteous into eternal life (Matt. 25:46).
… where “their worm does not die and the fire is not quenched” (Mark 9:44, 46, 48).
These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power (2 Thess. 1:9).
In summary, these verses teach us that hell is a place of fire, wailing, gnashing of teeth, weeping, outer darkness, prepared for Satan and his followers. But, perhaps the worst thing about hell is that it is eternal! Just as heaven is de-scribed as unending bliss and glory for the saved, hell is unceasing torment for the lost.
Notice these verses.
And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name (Rev. 14:11).
And the devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever (Rev. 20:10).
Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire (Rev. 20:14-15).
The fires of hell are unquenchable. Hell is a place of misery, confusion, and honor, forever and ever. There is no comfort, not even if some of your earthly family and friends are there with you. And in 50 million years (that’s accommodative language; time will not be measured in eternity as it is now), God will not change his mind and bring everyone up to heaven.
Some have tried to lessen the honors of hell by suggesting that the fire will consume rather than punish the ungodly and after a brief period, they will feel no more pain. But there is nothing in the Bible that justifies such a conclusion. If God could speak to Moses in a burning bush that was not consumed by the fire, he has the power to create such a place as hell, the unquenchable lake of fire and brimstone.
The Inhabitants of Hell
Who will be in hell? This is perhaps the most important part of this study. We should do all we can to make certain that we will not be in this place of eternal torment.
Satan and his servants (Matt. 25:41). Hell was never intended for man, but those who serve the devil will spend eternity with him.
The ungodly (1 Cor. 6:9-11; Gal. 5:19-21; Rev. 21:8). The wicked people of all time will be there. From the Bible, it includes people like Cain (the first murderer), the homosexuals from Sodom and Gomorrah, Jezebel, Judas Iscariot, the Roman Caesars, Nero, and Domitian. From secular history, it includes such people as Benedict Arnold, Mussolini, Stalin, Hitler, and many others.
Some religious people (Matt. 7:21-23). There are many who care nothing for biblical authority and have substituted the teachings of men for the doctrine of Christ (Matt. 15:9; Col. 3:17; 2 John 9-11). In spite of their sincerity, such will be lost because they have not obeyed God.
Lukewarm Christians (Rev. 3:15-17). God will not accept any less than our very best. If we have been apathetic and lukewarm in our service to him, we will hear him say, “Depart from Me, I do not know you.”
All those who have not obeyed the gospel (2 Thess. 1:6-10). This includes all of those who were good, moral people but who did not become Christians moms, dads, aunts, uncles, grandparents, dentists, school teachers, neighbors, doctors, friends, classmates, and spouses. “All have sinned and fall short of the glory of God” (Rom. 3:23) and “the wages of sin is death . . .” (Rom. 6:23). Sin separates man from God and, unless one is cleansed by the blood of Christ, sin will cause that one to be lost eternally.
The good news is that no one HAS TO go there. By the grace of God, through the sacrifice of Christ on the cross and our obedient faith, we can escape the fires of hell and enjoy eternal life in heaven. May we all have the courage to obey the Lord and then share that message of salvation with a lost and dying world.

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Frank Jamerson
Dothan, Alabama
Recently I visited a brother who had decided that he could not worship with a congregation because preachers misunderstood the Bible and would not agree with his ideas. In fact, he had decided that it was wrong to have preachers at all! He asked me if I was a preacher “sent” by God like the ones mentioned in Romans 10. I told him that I was not, because that is talking about the original messengers who were moved by the Spirit to reveal God’s message. I do not know what he expected me to say, but he had already made up his mind that since we do not have Spirit-guided men today we should not have preachers.
I thought that it would be good to get him with brother Charles Holt and the other preachers who oppose elders being appointed in churches and maybe they could get rid of the preachers as well as the elders, and all our problems would be solved! It would be interesting to hear them preach that we should not preach! (The man I visited did most of the “preaching” while I was there!) This doctrine would fit well with the doctrine that says elders should not oversee treasuries, so we will establish a treasury to be overseen by preachers to teach that it is wrong to have treasuries!
But, what about preachers? Does it follow that since the word is used to refer to those who revealed the message that we should not have preachers today? When Jesus commissioned the apostles to go into all the world, He said, “teach,” “baptize,” and “teach them” to do likewise (Matt. 28:18-20). After the church was established, and persecution arose, those who were scattered “went everywhere preaching the word” (Acts 8:4). All these disciples did not have to be endowed with miraculous gifts to “teach” what they knew. Paul wrote the Corinthians that “through the foolishness of the message preached” (1 Cor. 1:21), those who believed could be saved. Does one have to be “moved by the Spirit” in order to preach this message? If so, then miraculous gifts must continue, or else the preaching of the gospel must cease!
Every Christian has a responsibility to teach, as he has ability and opportunity. Those who spend their time in doing this may scripturally be supported to do this work. “Even so did the Lord ordain that they that proclaim the gospel should live of the gospel” (1 Cor. 9:14). Paul “made tents” on occasions (Acts 18:1-3), and on other occasions received “wages” from churches (2 Cor. 11:8).
But, why did “no preachers” remind me of “no elders”? Simply because it involves the same kind of perverting the Scripture. It is true that we do not have the same kind of “preachers” that Romans 10 discusses, but that does not prove that it is wrong for men to preach and even be supported for doing so. Likewise, it is true that the word “elder” sometimes refers to age and may refer to women as well as men. When Paul said, “Do not sharply rebuke an older man, but rather appeal to him as a father; the younger men as brothers, the older women as mothers, and the younger women as sisters, in all purity” (1 Tim. 5:1,2 NASV), he was speaking of age. Does this prove that there is no such thing in the Bible as men who meet certain qualifications being appointed as overseers in churches? Certainly not!
Back in 1970, I asked brother Holt if women could be bishops in the church, and he answered “yes.” His contention was, and still is, that there is no such thing as a special work of “elders” who meet God-given qualifications. To him, and others who have accepted this view, “elder” simply refers to age and includes women as well as men who “grow into” the leadership by spiritual maturity. The qualifications in 1 Timothy 3 and Titus 1 are completely irrelevant. How could a woman be the “husband of one wife”? Why say that a bishop must not be a “novice” (new convert), if he is simply an older Christian who has grown into leadership? How could he be both a “novice” and seasoned by age at the same time? The Bible teaches that men who meet the qualifications of the Spirit are to be appointed in “every church” (Acts 14:23; Tit. 1:5). A man or woman may be “elderly” without being appointed as a bishop in the church, just as a person may be a preacher of the word without being the kind mentioned in Romans 10.
It seems that when preachers do not like the decisions of elders or find some who are unqualified and dictatorial, they decide that the abuse justifies rejection of the system. Maybe elders should get together and start a paper “examining” preachers. They could contend that modern-day preachers do not fit the description of Romans 10, and could probably come up with a few dictatorial and unreasonable men who use their “office” (work) to get their way. They might even find a few who are hypocrites. Surely this would be grounds to reject the whole system! But, on second thought, if these elders began preaching that we cannot have preachers, some would no doubt see the inconsistency of it!

Cecil Willis
Woodlake, Texas
Introduction:
Hereditary total depravity is the foundation-stone of all forms of Calvinism. From this premise, the whole Calvinistic theological system is fabricated. The classic statement of this doctrine is found in the Confession of Faith of the ultra-Calvinistic Presbyterian Church:
By this sin (eating of the forbidden fruit) they (our first parents) fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. They being the root of all mankind, the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation. From this original corruption, whereby they are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.
Calvinism And History
Though the above is the classic statement of hereditary total depravity, the concept did not originate with John Calvin (born 1509). This doctrine had already been explicated by the Fifth Century monk known popularly as Augustine. But the doctrine had even been promulgated before Augustine, by the Third Century “Church Father” named Tertullian. Calvinism was the theological undergirding of main-line Protestant Denominationalism that arose shortly after the Middle Ages.
But today, various forms of Calvinism have seeped into the church of the Lord through the efforts of misguided and misinformed young preachers, many of whom have been nourished at the feet of Calvinistic teachers in denominational seminaries, and have imbibed the contents of commentaries and sermons compiled by Calvinistic writers. In fact, many of these preachers’ libraries are filled with virtually nothing but the books of Calvinistic writers. This partially is attributable to the fact that Calvinism has often virtually been equated with Fundamentalism. But the damage has been done none the less.
When I was just in my teens, the beloved Luther Blackmon took me aside one Lord’s Day evening and advised me: “When you go off to college, be careful that you do not learn too many things that are not so! ” What a timely warning that was. This precisely is what has happened to too many of our contemporary young preachers: They have learned too many things that are not so . . . and even worse, they now are teaching these denominational heresies to unsuspecting brethren. These misguided young instructors are precisely the reason why a series of articles such as are contained in this issue of Guardian of Truth are so timely and needed.
Ashdodic Language
It was said of the early Christians that their vocabulary, teachings, and practices were indicative of their having “been with Jesus” (Acts 4:13). Peter’s speech even betrayed him on one occasion; it evidenced that he had “been with Jesus.” During the Old Testament days of Nehemiah, it was said that some of God’s people spoke “half in the speech of Ashdod” (Neh. 13:24). In like manner, the vocabulary of many modern young preachers evidences that they have been drinking deeply at denominational founts. One would never conclude from their doctrinal speech that they “had been with Jesus.” They speak “half in the speech of Ashdod.” While these educated young men use the nomenclature of Calvinism, teach the doctrines of Calvinism, make the arguments of Calvinism, and even cite the “prooftexts” of Calvinism, they seem astounded when someone attaches the label of “Calvinism” to them! The fact is, many of them have not even explored Calvinism deeply enough to recognize that what they are so widely spouting is nothing more or less than the classic doctrines of deterministic Calvinism.
Imputed Righteousness
Be assured, brethren, the modern doctrine of “imputed righteousness” is nothing more than the flip-side of the Calvinistic doctrine of hereditary sin. One springs from the other. Calvinists teach that the sin of Adam is imputed to all mankind, but that the perfect righteousness of Christ is imputed to that portion of mankind whom they denominate as the “elect.”
Can sin, or righteousness, be transferred from one person to another? This is the question we seek to answer in this article. The transferral of sin, or imputed righteousness, precisely is what must happen if hereditary sin, or imputed righteousness, is to be accepted. One is as illogical and unscriptural as the other. The principle reason why we must now re-examine hereditary sin, as in this issue of Guardian of Truth, is because so many brethren are now teaching its flip-side: the imputation of the perfect righteousness of Christ.
Can one who has the perfect life of Christ credited to his account possibly be lost? The implication of this question is the reason why so many confused young preachers (and some others old enough to know better) sound so much like they are inching toward acceptance of the impossibility of apostasy doctrine. Calvinism is a doctrine that proceeds logically from its premises. That is why it is so difficult to imbibe just a little of Calvinism. Logic requires the acceptance of all of Calvinism, or none of it. Accept this doctrine of transferring sin, or righteousness, from one person to another, and one logically then must accept the doctrine of election and reprobation. If Adamic sin is transferred to one, then his salvation is dependent upon the imputation of the perfect life of Jesus, according to Calvinism.
If sin is inheritable, why is not righteousness also inheritable? The doctrines of election and of the final perseverance of the saints are logical concomitants inextricably connected to this concept of transferring sin or righteousness from one person’s account to the account of another.
About fifteen years ago, I was holding a meeting in Baton Rouge, Louisiana. Brother George Eldridge, who lived in Baton Rouge, showed me a letter which brother Edward Fudge had written to someone in the Baton Rouge church. Brother Fudge has since aligned himself with an ultra-liberal church in Houston, where he now serves as an Elder. In brother Fudge’s letter, he recommended that the brethren in the Baton Rouge church accept the proffered services of two liberal preachers in their work. In justifying his recommendation, Brother Fudge said something to this effect: “I do not have to live a perfect life, because Jesus lived a perfect life for me.” This statement tremendously shocked me, for I readily recognized that here was an educated preaching brother who did not even understand the plan of salvation! He did not even understand that our salvation was grounded in the sacrificial death of Christ, rather than in His imputed perfect life. Christ’s perfect life merely qualified Him to be our perfect and atoning sacrifice. Since this shocking experience in Baton Rouge fifteen years ago, a veritable host of other preachers among us, both young and old, have espoused the Calvinistic doctrine of the imputation of the perfect life of Christ to sinning Christians.
But Albert Barnes, himself an ardent Calvinist, exposed the fallacy of this imputation doctrine very succinctly. He said: “I have examined all the passages (the so-called “prooftexts” – CW). . . . There is not one in which the word (Greek logidzomai – impute – CW) is used in the sense of reckoning or imputing to a man that which does not strictly belong to him, or of charging on him that which ought not to be charged on him as a matter of personal right. . . . No doctrine of transferring, or setting over to a man what does not property belong to him, be it sin or holiness, can be derived, therefore from this word” (Commentary on Romans, p. 102). Do not ever forget this very true statement from Barnes. It says all that needs to be said about either inherited sin, or imputed righteousness.
Definition of Sin
The fact is those who talk about imputing sin, or righteousness, really do not understand the definition of sin and/or righteousness, or else they deliberately misuse the terms in their preaching and writing. Sin is not an object, like a bag of potatoes, that can be transferred from one person to another, nor is righteousness a transferrable object.
Sin by definition is an act! Consult any number of word study books or religious encyclopedias on the Bible, and you will find sin again and again referred to as an act. Note a few of the Bible words used to describe or define sin. Hebrew Words. asham (guilt); hattah (missing); pesha (transgression); awon (perversion); ra (evil in disposition); chata (err, miss the mark); chet (error, failure); avon (iniquity); resha (impiety). Now note these Greek Words. harmartia (missing the mark); parabasis (transgression); adika (unrighteousness); asebeia (impiety); anomia (contempt and violation of law); poneria (depravity); epithumia (lust); paraptoma (offense, trespass). A careful study of the hundreds of passages where these terms are used to describe and define sin will evidence it is always something an individual does.
Note in this connection the sins of Satan (Jn. 8:44). He is said to be a “murderer,” “standeth not in the truth,” and “speaketh a lie.” Sin is not some ethereal object that floats around in the air and lights upon this one or that one, and is therefore transferrable from one being to another. Note also that the angels who sinned “kept not their own principality, but left their proper habitation” (Jude 6). These angels did something which was wrong.
Merrell Tenny defined sin in these words: “an act of the free will in which the creature deliberately, responsibly and with adequate understanding of the issues, chose to corrupt the holy, godly character with which God originally endowed His creation” (Pictorial Bible Dictionary, p. 796). Tenny also said of the sins of Satan, angels, and men: “Their sin was an act of a group of individuals as individuals and does not involve the ‘federal’ or representative principle . . . their sin was . . . a deliberate act.”
The Westminster Shorter Catechism correctly defined sin in these words: “Sin is any want of conformity unto, or transgression of, the law of God” (cf. Lev. 19:2; Isa. 6:1-3; Rev. 4:7,8). Tenny also said sin is the “violation of the expression of God’s holy character. . . . Sin may be defined ultimately as anything in the creature which does not express, or which is contrary to, the holy character of the Creator.” W.E. Vine uses these terms in discussing sin: “concrete wrong doing,” “a course of sin characterized by continuous acts” (1 Thess. 2:16; 1 Jn. 5:16); “a sinful deed, an act of sin,” 64an act of disobedience to Divine law.”
The Zondervan Pictorial Encyclopedia of the Bible defines sin in these words: “Sin is an essentially historical phenomenon. It has a event-character. To become real, it must happen . . . sin . . . is historical: . . . a happening or event.” Now can one transfer an historical event from one person to another? Even the thought of it is preposterous. As previously said, sin is not like a bag of potatoes which can be shifted from one person to another. Instead, it is an event, an action of one individual, and cannot be transferred to another individual. It is true, however, that the sin of one person (such as Adolph Hitler’s) may affect other people. Other individuals may suffer as a consequence of another’s sinful act, but they do not bear the guilt of that person’s sin.
Hereditary Sin and God’s Nature
The Bible teaches that God is a Being of infinite justice and righteousness (Psa. 18:30; Tit, 1:2; 2 Tim. 2:13; Rom. 3:3,4). Scores of passages teach that judgment will be on an individual basis, in which each person shall answer for his own sins only, and for the sins of no others (see 2 Cor. 5: 10; Rom. 14:12; Mt. 12:36; Gal. 6:7-9; Col. 3:23-25; Rev. 3:4; 14:13; 20:12; Rom. 2:9, and a host of other passages which substantiate this same point).
Conclusion
The very concept of transferral of sin, or righteousness, directly contradicts God’s Word. The clearest and most explicit passage on this subject, at least in my estimation, is that of Ezekiel 18:14-20. Among Ezekiel’s statements is his affirmation that the person who “hath executed mine ordinances, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. As for his father, because he cruelly opposed, robbed his brother, and did that which is not good among his people, behold, he shall die in his iniquity. Yet ye say, Wherefore doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. ” If God’s Word is to be accepted, this passage forever shows the fallacy of hereditary sin, or transferrable righteousness.
The very concept of transferrable sin is physically, logically, philosophically, biblically, and therefore, actually impossible. The concept of hereditary sin is therefore totally absurd. But look for much more discussion among brethren of hereditary sin in years to come, for too many preachers among us have drunk for too long from the polluted wells of Calvinism. As they talk more and more about “imputed righteousness,” and Jesus’ “doing and dying,” you are going to find their logic forcing them into an acceptance of an hereditary sinful nature for man. And when they accept this premise, they then are going to find it increasingly impossible to reject unconditional election, limited atonement, irresistible grace, and the final perseverance of the saints the other inextricably interwoven doctrines of Calvinism.
Some brethren, with their doctrine of unconditional forgiveness for the erring Christian, now are already on the doorstep of classical Calvinism, and seemingly do not even know it.
And if such brethren persist in the leaching of the tenets of Calvinism, in the very terminology of Calvinists, upheld by the usage of Calvinistic arguments, and even use the Calvinistic “proof-texts, ” they certainly should not be surprised if they are referred to as Calvinists, or Neo-Calvinists. Be advised, brethren, it is now going to be increasingly necessary for us to fight again the battle against Calvinism, even though some naively might think that the war against Calvinism was finished in the Nineteenth Century.
And while this battle is again being waged, some of these unusually wise young preachers will pontificate: “They are answering questions which no one is asking.” I guess they think theirs is a cute little saying that sounds so wise. But the false teaching of Calvinism necessitates the answering of such false teaching.
It very well may turn out that the major battle of the late Twentieth Century to be fought among brethren will center around various forms of classical Calvinism. The earliest tips of the fatal icebergs of Calvinism among us now are rising. Hence the need for a special series of articles on Calvinism, such as you find in this issue of Guardian of Truth.

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BY WAYNE JACKSON
What does the Bible teach about fasting? Is it for Christians today?
Fasting, in the biblical sense, is the abstaining from food and drink for a spiritual reason. In the Old Testament era, the Jews fasted frequently, though there was only one fast prescribed by the law. Once each year, on the Day of Atonement, the Hebrews were to “afflict” their souls (Leviticus 16:31), which meant fasting (cf. Isaiah 58:3).
Though there are no compulsory fasts required of Christians today, the New Testament seems to take for granted that children of God would see the need to fast occasionally.
When the Lord’s disciples were criticized for not fasting, Jesus responded by suggesting that it was hardly appropriate for them to fast while he was yet with them. The time would come, however, when he would be taken away from them; then they would fast (Luke 5:35).
Too, in cautioning against improper motivation in worship, Christ warned: “Moreover when you fast, be not, as hypocrites” (Matthew 6:16). It is significant that he did not say, “if,” but, “when” ye fast—reflecting the expectation that they would.
Fasting, for the Christian, is strictly a voluntary matter. It should arise out of a feeling of intense need, not as a result of mere formality.
What Is the Value of Fasting?
When, then, might fasting be of value?
Fasting may be spiritually beneficial in times of personal sorrow. David and his men mourned and fasted upon hearing of the death of Saul (2 Samuel 1:12), and Nehemiah did similarly when he was informed of Jerusalem’s decimated condition (Nehemiah 1:4).
Fasting and prayer would certainly seem to be fitting when a loved one is critically ill (2 Samuel 12:16).
Fasting frequently accompanied repentance as an outward and genuine indication of contrition for spiritual rebellion (1 Samuel 7:6). The people of Nineveh proclaimed a fast when brought to a recognition of their sins (Jonah 3:5).
Fasting was practiced in connection with great and important religious events. Moses fasted during that period when he was receiving the law (Exodus 34:28). Christ fasted prior to his encounter with Satan in the wilderness (Matthew 4:2).
The church fasted before sending Barnabas and Saul on that perilous first missionary campaign (Acts 13:2-3). Fasting was certainly a component in the dynamic ministry of Paul (2 Corinthians 6:5; 11:27).
Warnings For Those Who Fast
Admittedly, however, fasting can be abused. The practice must never be employed as a substitute for personal godly living.
Isaiah delivered a blistering rebuke to those who fasted, then pursued their own worldly pleasures (Isaiah 58).
Moreover, fasting must not be an occasion for the flaunting of one’s religion. The Pharisees were guilty of this very thing (Matthew 6:16-18).
Finally, the rigors of fasting must not be allowed to ignite a spirit of religious smugness and self-righteousness. This certainly could be a temptation (cf. Luke 18:9-14).
Benefits of Fasting
In the final analysis, there does seem to be some benefits in voluntary fasting at certain times. Reflect upon the following:
The Scriptures seem to suggest that God honors fasting when performed as a token of deep and sincere dedication.
Physicians indicate that moderate fasting can be a benefit to health, having the effect of allowing our systems to occasionally cleanse themselves.
The mind appears to be able to plumb greater depths of contemplation during periods of fasting.
Fasting can help one hone a keener edge on self-discipline.
Fasting can also have the added effect of reinforcing our appreciation for those things of which we’re deprived during the periods of abstention.
SCRIPTURE REFERENCES
Leviticus 16:31; Isaiah 58:3; Luke 5:35; Matthew 6:16; 2 Samuel 1:12; Nehemiah 1:4; 2 Samuel 12:16; 1 Samuel 7:6; Jonah 3:5; Exodus 34:28; Matthew 4:2; Acts 13:2-3; 2 Corinthians 6:5, 11:27; Isaiah 58; Matthew 6:16-18; Luke 18:9-14