Doctrine

Are People Receiving New Revelation From God?

Pastor Robert Hammond

This short article is offered in love regarding those who believe they are receiving new revelation from God. 

I received a note from a man who made the following claims:

  • "God has given me the gift of prophecy..."

  • "This is the voice of the Lord..."

  • "I gave ...a word yesterday from the Lord."

Is any of that biblical?

That man’s claim regarding the gift of prophecy has a biblical basis — but must be understood biblically.  In Romans 12:6, Paul writes:

““Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith.””
— Romans 12:6

What does that mean today?

The gift of prophecy that Paul described involves proclaiming the written words of God  rather than receiving and revealing new revelation from God. Today, this gift is exercised primarily through preaching. This gift of prophecy in no way involves receiving new messages from God.  In fact, the Bible plainly warns against adding to or subtracting from the written words of God: 

““For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 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. ”
— (Revelation 22:18-19).

The LORD has further warned prophets who "speak a vision of their own heart, and not out of the mouth of the LORD" (Jeremiah 23:16).  He states, "But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak... even that prophet shall die." (Deuteronomy 18:20).

Thankfully, we don't need any additional revelation from God!  The Bible states that the completed canon of Scripture is sufficient: 

““All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.”
— (2 Timothy 3:16-17).

Conclusion
Today, people are not receiving new revelation from God. God has warned against adding to his words. The canon of Scripture is complete — and it is sufficient.

Biblical counsel for those who claim to receive new revelation from God:

  1. Confess the sin of this false practice. Agree with the LORD that this is false.  Repent (turn) from the sin and forsake it (leave it behind);

  2. Turn your focus to the written words of God. Hebrew 4:12 states, "the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart."

  3. Ask the Lord to help you yield to him.  Ask him to help you focus on Scripture.  And ask him to help you practically apply his words — as he desires. 

Understanding Bible Words: Jehovah, LORD and GOD

Pastor Robert Hammond

Recently, a church member asked, “What's the difference between (1) Jehovah and Yahweh and (2) "LORD" and "Lord." Below is my response.

Here's the short answer:

  • We respectfully reject "Yahweh" as an incorrect expression of God's personal name, which is correctly expressed as "Jehovah" (see more below)

  • Generally, when you see LORD or GOD (in all CAPS), it's translating God's personal name, Jehovah (A few rare exceptions are noted, e.g. Ps. 30:8, Ps. 90:17)

Here's a bit more detail:

Yahweh vs. Jehovah. We understand that Yahweh is an erroneous expression of Jehovah. It is our position that Yahweh is an expression of the Lord's personal name that is based on the arguably false assertion that the Hebrew vowels are not part of the inspired text of the Old Testament. If that theory were correct, Yahweh would be an acceptable expression of God's personal name. However, we hold that the vowels are indeed part of the inspired text ... and that they demand that the Hebrew name be expressed as Jehovah. [For more information on this topic and the Hebrew vowel pointing, see this article by Dr. Tom Strouse.]

LORD vs. Lord, and GOD, too.

In our King James Bible, God's personal name, Jehovah, is usually translated "LORD" (ALL CAPS). This is due to a long-standing tradition that was retained by our translators (and is possibly attributable to the Jewish tradition of expressing reverence for God by not pronouncing his personal name).

We note some exceptions to the above rule, e.g. Ex 6:3 "... but by my name JEHOVAH". There, the actual name is used because the verse is referring to God's actual name!

Also note that, sometimes, Jehovah is translated as "GOD" (ALL CAPS). This is usually used in order to avoid an English translation that would be expressed as "Lord LORD." See more below.

In the Bible, we also see "Lord" (Title case, not ALL CAPS). "Lord" translates an underlying word meaning master (a title that conveys respect to one who has authority).

In Judges 16:28, we see "LORD", "Lord" and "GOD" -- and now you understand all of them!

Jg 16:28 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.

Now that you understand the use of these words, take some encouragement from this short article.

The Absolute Truthfulness of God

Pastor Robert Hammond

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To say that truth is absolute is to say that there is one version of truth that is universally applicable to all people throughout all of time — regardless of individual circumstances. Today, we live in a world that increasingly rejects this idea. Many prefer to create alternative versions of truth that feel more relative to their circumstances. And yet, the Bible reveals that God is both absolutely truthful and that his words are universally applicable to all people throughout time. In fact, the Bible testifies to the truthful nature of God the Father, God the Son and God the Holy Spirit. 

The Truthfulness of God the Father

The truthfulness of God the Father is attested throughout the Bible by the prophet Jeremiah, John the Baptist, Christ, Paul, the Apostle John, and at least one of the angels of heaven. 

In Jeremiah 10:10, the prophet asserts, “...the LORD is the true God...”

John the Baptist also testified to the truthfulness of God the Father.  He asserted that those who accepted his testimony regarding Christ necessarily testified that “God is true” (John 3:33). 

Jesus proclaimed the same truth.  In his address to the unbelieving Jews at the temple, the Lord stated, “he that sent me is true” (John 7:28). Christ later described the Father as “the only true God” (John 17:3). 

Paul adds that “...God is true...” ( 2 Corinthians 1:18). 

John writes that Christ came so that we may know “him that is true” (1 John 5:20).  That same verse concludes with Christ’s description of the Father as “the true God.” 

The writer of Hebrews asserts that it is “impossible for God to lie” (Hebrews 6:18). 

In the book of Revelation, John records that both the tribulation martyrs and an angel of heaven ascribe truthfulness to the Father.  There, the tribulation martyrs address the Lord as “holy and true” (Revelation 6:10). In Revelation 15:10,  they proclaim, “ Lord God Almighty; just and true are thy ways.” In the following chapter, an angel gloriously proclaims, “ Lord God Almighty, true and righteous are thy judgments” (Revelation 16:7).  

The nineteenth-century Baptist preacher Charles Spurgeon summarized the truth of God by writing, “... God is true. He is true in his very nature. There is no deceit, falsehood, or error in the essential nature of God” (Spurgeon, 1875, sermon 1265).

The Truthfulness of God the Son

The truthfulness of Christ — God the Son — is attested by Christ himself,  Paul, and John.  Christ describes himself as “the truth” (John 14:6) and “the true vine” (John 15:1). The Lord also attests to his absolute truthfulness through his use of the phrase “verily, verily.”  

In his gospel, John records twenty-five instances of our Lord’s use of this phrase.  In each case, “verily” is transliterated from the familiar Greek word “amen,” which is a transliteration of the Hebrew אָמֵן (amen). “Verily”  is used to characterize a statement as sure, firm and trustworthy.  Our Lord’s double-use of “verily” serves to emphasize the absolute truthfulness of his statements. 

Christ applied the phrase “Verily, verily” to his statements regarding both his eternality and his omniscience. In John 8:28, the Lord asserts the truthfulness of his eternality by declaring, “Verily, verily, I say unto you, Before Abraham was, I am.”  This wonderful expression of externality  alludes to the similar statement that the LORD made to Moses, in which he described himself as the eternal “I AM THAT I AM” (Exodus 3:14).

Christ also employed “verily, verily” to signify the absolute truthfulness of his omniscience. In John 1:51, Jesus replied to Nathanael’s astonishment at the Lord’s knowledge by stating, “Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” 

Later, in John 13:21, Jesus demonstrated the truthfulness of his omniscience when he proclaimed to his disciples, “Verily, verily, I say unto you, that one of you shall betray me.” 

Finally, the Lord asserted the truthfulness of his prophecy regarding his  crucifixion by poetically revealing, “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24).

Christ similarly employs the use of “verily, verily” to ascribe absolute truthfulness to his statements regarding his sonship.  When confronted by the unbelieving Jews who decried his claim of sonship, Jesus offered, “Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19).

Jesus taught his disciples “Verily, verily ... The servant is not greater than his lord; neither he that is sent greater than he that sent him (John 13:16). There, the Lord added, “Verily, verily, … he that receiveth me receiveth him that sent me.”

Christ also utilizes the phrase “verily, verily” to ascribe truthfulness to his statements regarding both sin and salvation.  In John 8:34, Jesus addressed the Jews who had wrongly placed their confidence in their Abrahamic lineage.  There, he states, “Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.” One wrter observes:

The man who sins is a slave to sin and this whether he realizes it or not.  This means also that he cannot break away from sin. For that he needs a power greater than his own. (Morris, 1971, p. 458).

Thankfully, the power to be liberated from the consequences of sin is available to all men in the form of the true gospel. In at least eight verses, Jesus utilized the phrase “verily, verily” to signify the absolute truthfulness of various aspects of the gospel. 

In John 3:3, Jesus explained to Nicodemus, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.”  In John 3:5, the Lord states, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Jesus later proclaimed, “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 5:24-25). 

In John 6:32, Jesus preached, “Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.” In the same message, Jesus proclaimed,  “Verily, verily, I say unto you, He that believeth on me hath everlasting life” (John 6:47).  Jesus added metaphorically,  “Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you” (John 6:53).  

Later, when addressing a group of Jews who had placed their confidence in Abraham, Jesus taught, “Verily, verily, I say unto you, If a man keep my saying, he shall never see death” (John 8:51). 

Finally, when the Lord taught his disciples regarding prayer, he encouraged them with a promise:  “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you  (John 16:23).

Both Paul and John also testified to the truthfulness of Christ. Paul taught the church members at Ephesus that “the truth is in Jesus” (Ephesians 4:21). 

In his gospel, John describes Christ as both  the “true Light” (1:9)  and  “full of grace and truth” (John 1:14).  In the same passage, John asserts that “grace and truth came by Jesus Christ” (John 1:17). 

In Revelation, John records the statements of Christ to the several churches.  In his statement to the Philadelphia church, Christ describes himself as “he that is true” (Revelation 3:7).  Similarly, in the Lord’s address to the Laodiceans, he describes himself as “the Amen, the faithful and true witness” (Revelation 3:14). Later, in John’s vision of the return of Christ at the conclusion of the Tribulation, John describes Christ as the one who is called “Faithful and True” (Revelation 19:11). 

The Truthfulness of God the Holy Spirit

The truthfulness of the Holy Spirit is also thoroughly attested by Scripture.
Christ testifies to the truthfulness of the Spirit three times in John’s gospel (John 14:17; 15:26; 16:13).  In each instance, Christ refers to the Holy Spirit as “the Spirit of Truth.” 

In Acts 5:32,  Peter also asserted that the Holy Spirit testified to the truth of Christ and the gospel.  John also avers that “the Spirit is truth (1 John 5:6).

At least five times through the New Testament, Scripture also describes the truthful testimony of the Holy Spirit to saved individuals regarding their personal salvation.  Writing to the Romans, Paul states, “The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:16).

Paul similarly encouraged the churches throughout the region of Galatia. In Galatians 4:6, he writes, “because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.”

Finally, in 1 John, the apostle also wrote three times regarding the truthful testimony of the Spirit regarding our salvation (1 John 3:24; 4:13; 5:6). Writing of truth and the Holy Spirit, one writer concludes, “The Holy Spirit is marked by, gives it, defends it” (Robertson, 1930).

Responding to these truths
Praise the LORD for the absolute truthfullness of God the Father, God the Son and God the Holy Spirit. Praise him for defining truth, revealing truth, and acting in a manner that is consistently faithful to the truth of his words.

Pray, LORD help me to accept your truth as applicable to me. Help me to live according to the absolute truth of your words — the Bible.

Copyright (c) 2020. Robert W. Hammond

Why Baptists Aren't Protestants

ON THIS REFORMATION DAY (10/31/24) let us be reminded why we Baptists don't view ourselves as a product of the Reformation, i.e. why we do don’t believe that our heritage is traced to Protestants who came out of the Roman Catholic Church.

The key reason that we do not view ourselves as products of the Reformation is that Scripture demands that biblical churches would exist continuously from the first century forward, i.e. without a need to re-establish such churches through a Reformation movement.

Where does Scripture demand this? First, in Matthew 16:18, Jesus promised to build his church upon himself -- and that "the gates of hell" would not "prevail against it." Second, we observe in Ephesians 3:21 that Christ would be glorified in the churches "throughout all ages." Both of these verses demand the continuous existence of biblical assemblies -- from the first century through this century.

Who were some of the historical groups that maintained legitimate biblical churches, i.e. in parallel to the development of the Roman Catholic church? Prior to the Reformation, history reveals Baptist-like groups such as the Waldenses, Albigenses, and certain Anabaptists, who are clear spiritual ancestors to modern Baptist assemblies.

Praise God that we have the privilege to understand our heritage - and to see it traced throughout history.

For More Information:

Call the Witnesses! (Proofs of the Deity of Christ)

(Meditations on John 5-6). The Old Testament establishes the principle that truth is discerned through the testimony of multiple witnesses (Deuteronomy 17:6,19:15).

Today, this principle is applied in modern courtrooms. The innocence or guilt of the accused is assessed through the testimony of multiple witnesses.

Jesus taught that this principle also applies to evaluating his claim to be the Son of God! In John 8:17-18, Jesus told the Pharisees, “It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me.” Jesus taught that his own testimony, combined with the testimony of the Father, establishes that he is the Son of God. Indeed, at Jesus’s baptism, the Father testified, “This is my beloved Son, in whom I am well pleased” (Matthew 3:17). Today’s reading provides three additional witnesses to the truth that Jesus is the Son of God.

First, Jesus reminded his audience that John the Baptist “bare witness unto the truth” (5:31-35). John testified that Christ is both “the Lamb of God, which taketh away the sin of the world” (1:29, 36) and “the Son of God” (1:34).

Second, Jesus asserted that his works are a greater witness to his deity (5:36, 10:25). Jesus healed a man that had been sick for 38 years (5:1-16). And he fed 5,000 with just “five barley loaves, and two small fishes” (6:9). Nicodemus was moved by this evidence. “We know that thou art a teacher come from God,” said Nicodemus to Jesus. “For no man can do these miracles that thou doest, except God be with him” (John 3:2).

Third, Jesus used the authority of Scripture (Psalm 138:2, 2 Timothy 3:16) to testify of his divinity (5:39). He revealed that Moses wrote of him (5:46. Also see Genesis 3:15, Deuteronomy 18:15-19). In Luke 24:27, Jesus taught that he was revealed in “all the scriptures.” After Philip came to Christ, he proclaimed, “We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth…” (John 1:45, also Isaiah 7:14, Micah 5:2).

Praise God for giving us this five-fold testimony to the divinity of Christ: the testimony of the Father, the Son, the forerunner of Christ, the works of Christ, and the Scriptures.

Pray, Father, encourage us through this evidence. And help us use it to bring others to Christ (Romans 10:14-15).

Learn more about some of the Old Testament prophecies that testify to the identity of Christ. See bit.ly/prophesy-Christ

Copyright © 2020 Robert W. Hammond.

Feasts that Encourage our Faith

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Although we no longer celebrate the Old Testament feasts (Galatians 4:9-10), we praise God for using them to both picture Christ and to encourage our faith.

In John chapter 7, Jesus traveled to Jerusalem for the feast of tabernacles (or ingathering) (John 7:2, 10). This was the last of seven annual feasts that the LORD directed his people to celebrate (Exodus 23:16; Leviticus 23:41). During this seven-day celebration, the people lived in tents (or tabernacles) as a reminder that God rescued them from Egypt (Levitus 23:42-43). This feast occurred at the end of the autumn harvest season. That made it an ideal time to celebrate God’s bountiful blessings. It also pictures Christ and the blessings that he will pour-out upon his people during his future thousand-year Millennial reign on earth (Revelation 20:4; Isaiah 11:6-10; Zephaniah. 3:15, 17).

Take a moment to consider how the other Old Testament feasts picture Christ. First, see how the four springtime feasts picture the first coming of Christ.

Passover is the first spring feast (Exodus 12:7-14; Leviticus 23:4-8; Numbers 28). It pictures Christ’s death upon the cross. Passover celebrates the night in Egypt when the Lord “passed over” his people as he smote the first-born of the Egyptians. The Lord spared his people when they obeyed his command to take the blood of a sacrifice “and strike it on the two side posts and on the upper door post” of their houses” (Exodus 12:7). What a clear picture of both the blood that Christ shed upon the cross and the safety of those who trust in him and his blood! Not surprisingly, Paul called Christ “our passover” (1 Corinthians 5:7).

The feast of unleavened bread is the second spring feast (Ex. 23:15; Lev. 23:6-8). It pictures Christ’s call for his people to live righteously. Paul commanded the Corinthian church members to “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened…”(1 Corinthians 5:7).

The feast of firstfruits is the third spring feast (Ex. 23:16; Lev. 23:9-14). It pictures Christ’s resurrection. Paul taught the Corinthian church “now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20). Just as the firstfruits of the spring harvest encouraged hope of a greater fall harvest, Christ’s resurrection encourages the certain hope that all believers will be resurrected (1 Corinthians 15:42-44).

The feast of weeks (or Pentecost) is the fourth spring feast. It pictures Christ sending the Holy Spirit from the Father to indwell, comfort, and teach believers, which prepares us to go into all the world to carry-out the Great Commission (Acts 1:8). This demonstrates the love and faithfulness of our Savior and his desire to equip us for his service.

The remaining three annual feasts are celebrated in autumn. They picture the second coming of Christ. The feast of trumpets is the first autumn feast (Leviticus 23:23-25; Numbers. 29:1-6). It pictures Christ’s return at the Rapture. Paul taught the Thessalonian church that the Lord “shall descend …with the trump of God …” (1 Th. 14:6). On that great day, believers will receive a heavenly body that is eternal and incorruptible (1 Corinthians 15:50-58)!

The Day of Atonement (Yom Kippur) is the second autumn feast (Leviticus 23:26-32; Numbers 29:7-11). It pictures Christ as the way of salvation for Israel. Zechariah prophesied , “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin…” God is not finished with the Jewish people (Zechariah 13:1).

As we have seen, the feast of tabernacles (or ingathering) is the third autumn feast. It pictures Christ as the source of future Millennial blessings.

The prophecies pictured by the spring feasts have been fulfilled in Christ’s death, resurrection, and sending of the Holy Spirit. The fulfillment of those prophecies should encourage our faith that the future events depicted by the three autumn feasts will indeed be fulfilled. The trumpet will sound! Israel will find salvation in Christ! And Christ will bless his people in the Millenium!

Copyright © 2020 Robert W. Hammond.

What is biblical fellowship?   

(It’s more than enjoying a meal together!)    
 
Pastor Robert Hammond | Long Hill Baptist Church, Trumbull, CT

In Acts 2:42, the Jerusalem church is described as having “…continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. To say that they “continued stedfastly” means that they pursued those things with earnest. They persevered. They were constantly diligent in things including “fellowship.”

What exactly is fellowship?  The word underlying “fellowship” literally refers to joining together or partnering with others -- especially for a beneficial purpose.  It implies serving one another (e.g. Ec. 4:9-10), and/or serving others (e.g. 2 Cor. 8:1-4) and/or partnering to reach others with the gospel (e.g. Phil 1:3-5).

The biblical definition of fellowship appears to be closely related to the literal definition of “church.”   Recall that “church” literally refers to an assembly of people who are called out - typically for a specific purpose.  Church members (those who are called out from the world) are called to assemble together in order to partner in fulfilling God’s purposes, i.e. to fellowship! In short, we are both called-out from the world and called together to partner in fulfilling specific biblical purposes.   

Consider the following related observations from Scripture

  1. We are called to fellowship both with the Lord and with other believers -- and we are called to refrain from attempting to fellowship with unbelievers:

    A. (1 John 1:3) “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.”

    B. (Ephesians 5:11) “And have no fellowship with the unfruitful works of darkness, but rather reprove them.”

    C. (2 Corinthians 6:14) “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?”

    Biblical fellowship occurs among believers (1) within a church assembly or (2) between like-minded churches.  It specifically cannot exist between believers and unbelievers.  

Three biblical purposes of fellowship:

  1. Ecclesiastes 4:9 illustrates the principle of fellowship for the purpose of mutual benefit (serving one another):
    Ecclesiastes 4:9 “Two are better than one; because they have a good reward for their labour. 10 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.” Here, we find a practical benefit of maintaining close daily fellowship with other believers, i.e. we can help each other “up” when we “fall.”

  2. In 2 Corinthians 8:1-4, Paul illustrates the principle of fellowship as joining together / partnering for the purpose of serving others.

    There,  Paul writes that the Macedonian churches asked him to take their financial gift to Jerusalem.  Paul referred to their desire to partner with him to deliver the gift as  “fellowship of the ministering to the saints.”

    (2 Corinthians 8:1) “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.”

    Romans 15:26 evidently refers to the same episode as 2 Cor 8.  There, the word that is sometimes translated “fellowship” is translated “contribution” -- underscoring the idea that fellowship involves partnership for a beneficial purpose:   “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.”

  3. Other passages  illustrate the idea of fellowship as joining together / partnering for the purpose of reaching others (sharing the gospel)

    In Galatians 2:9, Paul explains that came into a partnership with James, Cephas (Peter) and John to share the gospel:   (Gal 2:9)  “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.”

    In Philippains 1:3-5, Paul testified that he prayed for the church there, thanking God for their “fellowship in the gospel,” i.e. their supportive partnership with Paul in his evangelist effort:

    (Phil 1:3-5)  “3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy 5 For your fellowship in the gospel from the first day until now;”   (They had evidently supported him financially).

Is Punishment in Hell Eternal?

January 4, 2011
Pastor Hammond 

Recently, I was asked to comment on a verse in the Gospel of Matthew, where the Bible says, "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" (Matthew 10:28).  The question regarded the phrase, "...able to destroy both soul and body in hell." Some understand that phrase as a reference to so-called annihilationism - or the idea that, in hell,  the LORD will end the conscious existence of the unrepentant rather punish them eternally.  

I approached my response to this question like any other Bible question: (1) I compare scripture with scripture and (2) I look at the meaning of the underlying words.

When we compare Mathew 10:28 with other relevant passages, we see clearly that both hell and punishment in hell are "everlasting."  

  • Matthew 25:46  "And these shall go away into everlasting punishment: but the righteous into life eternal"
     

  •  2 Thessalonians 1:8-9  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;  

Given the clarity of the above verses, we must conclude that annihilationism is inconsistent with scripture.  

Further, when we examine the Greek word that's translated "destroy" (apollymi)  in Mathew 10:28, we make observations that lend further support to our conclusion.  Apollymi appears at least 91 times in the Greek text that underlies our King James Bible.  In 31 times of those instances, apollymi is translated "lose," "be lost," or "lost." Vine's dictionary notes that the idea of apollymi "is not extinction but ruin, loss, not of being, but of well-being."   This is key to understanding Mathew 10:28, i.e. to "destroy both soul and body in hell" doesn't refer to a literal end of one's conscious existence.  Rather, it refers to a conscious state of loss (of the presence of God and reward in heaven). 

Given all of the above observations, we must conclude that both hell and punishment in hell are eternal. But, praise God that hell will be avoided by everyone who has repented of sin and placed their faith in Jesus Christ (John 3:16, 1 John 5:13).  The reality of both heaven and hell should be strong motivators for believers to share the Gospel message - including a warning of the reality of eternal punishment for those who reject Christ.


God Promises to Keep His Words So that We May Keep His Words

Pastor Bob Hammond

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Recently, our church has spent several months studying through the longest chapter of Scripture -- Psalm 119.  This great passage teaches about the nature of Gods words and their correct place in our lives. 

Importantly, the Psalms help us to understand two great truths regarding the Bible:  (1) It truly is the word of God and (2) God has preserved his words so that we may obey them today. These ideas are brought together in a single verse of Psalm 119:

“Concerning thy testimonies, I have known of old that thou hast founded them for ever.”  (Psalm 119:152)

Here, the psalmist is fondly recalling that he has long-known that God has both inspired the Bible and preserved it “for ever.”  In his simple statement “thou has founded them,” the Psalmist credits God for supplying the words of Scripture.  And, Indeed, the New Testament also credits the LORD with providing all the words of the Bible:

“For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Pet 1:21)   

But what good would it be if the LORD had supernaturally provided the Bible without also supernaturally preserving his words for all generations?  Fortunately, we may also observe in Psalm 119:152 that God has founded his words “for ever.”  The LORD reiterates this promise in another Psalm:

“The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.”  (Psalm 12:6-7)

It is because the LORD promises to keep (preserve) the words of the Bible, that the psalmist is able to proclaim “I shall keep thy testimonies” (Ps. 119:146).  And for the same reason, today, we too may know and obey all of God's words.  Praise God!

Sadly, the idea that God promises to preserve his words is lacking from the teaching of many otherwise sound churches. Consequently, instead of accepting the traditional "Received" Greek and Hebrew texts that underly our King James Bible,  they have allowed scholars to define which words are likely part of the original Bible text.   And those same scholars have encouraged the production of modern Bible translations that lack many of the words that God's people have traditionally received as Scripture -- including entire verses of Scripture! (e.g. 1 John 5:7-8).  At Long Hill Baptist Church, we desire to hold firmly to all of God’s words.  That's why we hold to the King James Bible as God's preserved words for English-speaking people.

Praise God that He keeps his words so that we may keep his words!

Keywords:  preservation, preserved

To Whom Should I Pray?

Pastor Hammond

The Compendium of the Catechism of the Catholic Church (2006) teaches Roman Catholics to pray to both Mary and "the Saints."  In fact, the Compendium states that Catholics should "ask them to intercede before the Holy Trinity for us and for the whole world."  However, genuine believers should take care to note that the Bible simply does not teach us to pray to Mary or "the Saints."  In fact, the Bible never even hints that God either desires or permits this practice.  So, to whom should the Christian pray?

The best Biblical model that believers have for prayer is the Lord's prayer in Matthew chapter 4.  There, Christ teaches that our prayers should be directed to God the Father in the name of the Son.  I certainly don't think that this model prohibits directing prayer specifically to Christ.  However, we may observe that, in His model prayer, Christ clearly taught us to pray to the Father:

Matthew 6:9  After this manner therefore pray ye: Our Father which art in heaven...

Other passages that teach the model of directing prayer to the Father (in the name of the Son) include John 15:16 and John 16:23:

John 15:16  "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you."

John 16:23 "And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you"
 

That said, it must be noted that we also have a clear New Testament example of prayer being directed specifically to Jesus, i.e.  In Acts 7, when Stephen was stoned, he prayed to Jesus:

 55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,  56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.  57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,  58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.  59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.  60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

In conclusion, the Bible never teaches Christians to pray to Mary or "the Saints."  Rather, Jesus taught  believers to pray to the Father in the name of the Son.  We are also mindful of Stephen's example of praying to Christ. 

Let us never forget that we have access to God the Father only because of Christ's perfect sacrifice upon the cross.   "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). It is only because of Christ that the believer may go   "boldly unto the throne of grace" to "obtain mercy, and find grace to help in time of need" (Hebrews 4:16).  Praise God!