God’s Three Deadlines
By Dr. J. Harold Smith
[God’s Three Deadlines – Dr. J. Harold Smith – Only lost souls can cross deadlines one and two, a saint cannot cross those. The third deadline can only be cross by a member of the family of God, a true born again believer.
(1) Blaspheming the Holy Ghost or committing the unpardonable sin (Matt 12:31-32; Luke 12:10; Num 16:29-34) – All that Jesus did He did by the power of the Holy Spirit, when Jesus healed a man by the power of the Holy Spirit. When the Pharisees said Jesus healed by the power of Satan they blasphemed and denied the power of the Holy Spirit. Murder is forgivable, mass murder is forgivable, insane murder is forgivable, but blaspheming the Holy Spirit is not forgivable. This is denying the powerful activity of the Holy Spirit among men.
(2) Sinning away your Day of Grace (Prov 29:1; Gen 6:3; John 12:38-40; 6:44) – These are those who are friends of the pastor, they attend Church, they know their Bible, but they are not saved. These are those in powerful Churches who do not know Christ. These are greatly evidenced by a lack of appetite for the things of God and the Word of God. These are those who refuse to accept the invitation of the Holy Spirit of God when it is given.
(3) The Sin unto Death (1 John 5:16; Amos 4:6-12; Eph. 4:30; 1 Cor 5:5) – God knows everything about each and every one of us. God knows if there is a little hidden pet sin in your heart, God sees it, and we cannot hide it. If you are a born again believer and God sees that sin it grieves Him. We ought never to grieve the Holy Spirit. Born Again Christians are saved forever, but if sin gets in our heart and we refuse to confess it, God’s says to Satan “take him.”
(1) Blaspheming the Holy Ghost or committing the unpardonable sin (Matt 12:31-32; Luke 12:10; Num 16:29-34) – All that Jesus did He did by the power of the Holy Spirit, when Jesus healed a man by the power of the Holy Spirit. When the Pharisees said Jesus healed by the power of Satan they blasphemed and denied the power of the Holy Spirit. Murder is forgivable, mass murder is forgivable, insane murder is forgivable, but blaspheming the Holy Spirit is not forgivable. This is denying the powerful activity of the Holy Spirit among men.
(2) Sinning away your Day of Grace (Prov 29:1; Gen 6:3; John 12:38-40; 6:44) – These are those who are friends of the pastor, they attend Church, they know their Bible, but they are not saved. These are those in powerful Churches who do not know Christ. These are greatly evidenced by a lack of appetite for the things of God and the Word of God. These are those who refuse to accept the invitation of the Holy Spirit of God when it is given.
(3) The Sin unto Death (1 John 5:16; Amos 4:6-12; Eph. 4:30; 1 Cor 5:5) – God knows everything about each and every one of us. God knows if there is a little hidden pet sin in your heart, God sees it, and we cannot hide it. If you are a born again believer and God sees that sin it grieves Him. We ought never to grieve the Holy Spirit. Born Again Christians are saved forever, but if sin gets in our heart and we refuse to confess it, God’s says to Satan “take him.”
Repentance
is a true sorrow for what you are! A Sinner
"Repentance, is an attitude and willingness to turn from sin and dead works, and is
necessary to the experiencing of salvation."
Jeremiah 8:6 I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.
Ezekiel 14:6 Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.
Ezekiel 18:30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.
We also see additional examples, that I won't provide here of the usage of the term "repentance" for other things than turning from sin. Nevertheless, it should be clear that the emphasis in those cases is normally on the negation of some prior course of action or behavior. God "repents" of his plan to destroy Israel, or something like that. I welcome folks to try to prove me wrong, but it seems like the emphasis of repentance throughout Scripture is on the negative - the turning from, rather than the turning toward (which is normally much more indirectly indicated).
We are not limited to the Old Testament, of course, and the New Testament provides even more examples of the same connection between sin and repentance:
Matthew 9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
Mark 1:4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
Mark 2:17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
Luke 3:3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
Luke 5:32 I came not to call the righteous, but sinners to repentance.
Luke 15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
Luke 17:3-4
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
Luke 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
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.
Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
Acts 5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
Acts 8:22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
Acts 26:20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
2 Corinthians 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.
Hebrews 6:1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
Revelation 2:21-22
And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
Revelation 9:20-21
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
Ezekiel 14:6 Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.
Ezekiel 18:30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.
We also see additional examples, that I won't provide here of the usage of the term "repentance" for other things than turning from sin. Nevertheless, it should be clear that the emphasis in those cases is normally on the negation of some prior course of action or behavior. God "repents" of his plan to destroy Israel, or something like that. I welcome folks to try to prove me wrong, but it seems like the emphasis of repentance throughout Scripture is on the negative - the turning from, rather than the turning toward (which is normally much more indirectly indicated).
We are not limited to the Old Testament, of course, and the New Testament provides even more examples of the same connection between sin and repentance:
Matthew 9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
Mark 1:4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
Mark 2:17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
Luke 3:3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
Luke 5:32 I came not to call the righteous, but sinners to repentance.
Luke 15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
Luke 17:3-4
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
Luke 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
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.
Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
Acts 5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
Acts 8:22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
Acts 26:20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
2 Corinthians 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.
Hebrews 6:1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
Revelation 2:21-22
And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
Revelation 9:20-21
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
The Danger of the "Second Blessing" Doctrine
or "Sinless Perfection"
Throughout this study we have no doubt refuted many false doctrines that are taught by some. It is necessary here as well to deal with the "second blessing" or what might be called by some as "total sanctification," a second work of grace. This doctrinal error, as far as we can tell, was first preached by John Wesley, who is to be considered a great man of God. It was also advocated by other great men such as Bud Robinson, and D.L. Moody. The doctrine has since been preached among many denominations and has taken different forms. Basically it is the teaching that there is a second experience, after the New Birth, that empowers (and some even say saves) the child of God. Men are being taught that they need to seek this second experience to give them assurance, power, and victory in their Christian life. There are three basic forms that this doctrine takes in our present day.
First, it is taught that sometime after salvation a believer has a second work of grace and this completely eradicates the sinful flesh, resulting in the believer not sinning. This is "sinless perfection" a lie, which we have already examined. The Nazarenes are the best known group which teaches this form of the "second blessing."
Second, the idea is taught that, after the New Birth, there is a second work of grace which is called "Holy Spirit baptism". (See ch. 3 for the truth concerning Spirit baptism.) This is an experience which will cause the believer to be filled with the Holy Spirit which will then give him the power to live the Christian life. This is evidenced, they say, by the phenomenon of speaking in tongues. We will not try to refute these errors now since we have already touched on them in this study.
Once one attains this experience he is told that he needs to continue (now that they have received the Spirit) to seek His filling which is manifested each time in a tongue speaking experience. If one never has this second experience he is looked upon as not being spiritual or not truly saved. This error is taught by today’s Charismatic movement, and among many Pentecostals.
The most troubling is the third form which we find today in fundamental circles. I had personally observed this in good churches, under great men of God, where credence to this doctrine is given, whether or not they realize it. They do not refer to it necessarily as "the second blessing" but the principles still apply to their teaching. The terms they use are: consecration, conversion, or sanctification. They teach that one may be born again and still be absolutely powerless in his Christian walk until the time when he completely gives himself over to Jesus as his Lord.
A member of one of the churches I attended explained it to me like this, "when we get saved we pass over the Red Sea, but we are in the wilderness until we pass over the Jordan. Only then are we in the victorious Christian life. We need that second work of grace." It is similar to hearing about one who is living in sin and professing Christ as his Savior. We are told not to doubt his salvation for he is saved. He just hasn’t made Jesus his Lord yet. So, we now have in our fundamental churches weak members who are searching for this "second blessing" which will consecrate them to live victoriously. The altar calls filled night after night with people who dedicate, and re-dedicate, their lives to no avail. This is the second work of grace in our fundamental churches. Here is just a quick list of the dangers of this doctrine.
I. It Excuses Sin And Defeat in the Christian Life:
We should be careful about saying that one is lost if we see him sinning because we may end up accusing ourselves and making ourselves hypocrites. But, we also need to be careful that we do not give those who live in sin a false security. As we have seen in this study continuing in sin is probably a good proof that one is not truly saved. I have seen too many people be quick to pat someone on the back who is caught up in a gross sin and tell them that they are all right. Those that do not advocate eternal security (a Scriptural truth) use such attitudes of sin against us, saying, "you are one of those that believe "once saved, always saved". You believe you can be saved and live how ever you want to." Eternal salvation is not a license to sin. (Jude 1:4, Rom. 6:1-2) The "Armenians" (those clinging to the teaching of Armenius) throw this dart at us often trying to prove the error of losing one‘s salvation.
We need not say of someone living in sin that he is saved, he just has not made Jesus the Lord of his life yet. We need, out of love for their souls, to confront them about the state of their soul. It would be good for us to be wrong about the state of their soul, and confront them about their sin, praying for the Lord to save them. To do such for a saved man will only do him good. (Prov. 9:8) But, if such a one (whom the Bible declares to be lost, I Cor. 6:8-9, Gal. 5:21, Eph. 5:5, etc.) is lost, and we wrongfully assume he is genuinely saved, we encourage him in a false security, and we will answer to God for our mistake. (Ezek. 3:20-21, note in this verse it is referred to be his righteousness and not God’s righteousness. See also Isaiah 64:6, Rom. 10:3)
The truth is there is no excuse for sin in the life of a Christian. If a Christian sins God will deal with him with His loving hand of chastening and even to the point of death. God will not stay His hand for long. What this new wave of second blessing theology has done is created churches and preachers that excuse sin and will not deal with the true problem which an individual is caught up in. There are, no doubt, preachers who believe in a "second blessing", who preach hard against sin but this does not negate the error. For one to say that one is saved, who has continued in sin without chastening and repentance, is wrong. The other effect of such a doctrine is the fact that it allows true believers to wallow in defeat.
When we trust in Christ we have already won the victory, and the Bible already declares us to be overcomers. (I John 5:4-5) Every promise that is given to those that overcome already belongs to us. (Rev. 2:7, Rev. 2:11, Rev. 2:17, Rev. 2:26, Rev. 3:5, Rev. 3:12, Rev. 3:21, Rev. 21:7) Satan, with the help of this doctrine, has convinced many that they are still defeated. Many sincere believers search after "an experience" to which will help them overcome instead of believing by faith that all that was necessary for their victory was completed in Christ. Scores of believers come, time and time again, with broken hearts over their sin, to the altar to dedicate or rededicate their lives, instead of claiming the victory by faith. They are deceived, and therefore they are defeated, because they do not believe. (Mark 4:40) Yes, this second blessing doctrine excuses sin and defeat in a Christian life.
II. It Is Against The Plain Doctrines of Salvation and Sanctification:
The Bible teaches us that we are progressively sanctified. This is not to say that our salvation is also progressive for we are wholly saved upon the New Birth, that is to say that the work of salvation is guaranteed to be finished. (Phil. 1:6) But the Bible does speaks of a progression in the matter of sanctification. We are born again, then we grow in grace, and then we are brought to perfection - at the coming of Christ. (I Pet. 2:2, II Pet. 3:18, I John 3:1-2) The whole of the Christian life here on earth can be described as a growing process, or a journey, hence the progression. We call this progressive sanctification. The Bible speaks of salvation in three different tenses past, present, and future. "Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us . . . ." (II Thess. 1:10, for another example of past, present, and future tenses see Ps. 116:8, note: that each is a total dependence not upon oneself but upon the One performing the work.) All three tenses fall under the term of sanctification, which means to be set apart for holiness.
First, in the past tense, we have positional sanctification. This occurs when we are justified at the New Birth. At that point we become children of God and we are set apart from the world. We now have a new position through the death of Christ.
(Rom. 6:1-3, Rom. 6:6-8) This saved us forever from the penalty of sin. (Rom. 6:23)
Following this, is progressive sanctification. This is the maturing process of the child of God. (I Pet.2:2, Heb.5:12-14) This is where the Lord works on us to set us apart for His use. He is conforming us to the image of His Son. (II Tim. 2:19-26, Rom. 8:29) As we grow more in the Lord and in His grace we get further away from sin. One should not expect a new Christian to be as mature in the Lord as the one who has been saved for twenty years. Thus we see the growing process. We are presently being saved from the power of sin. (Rom. 6:14)
We are guaranteed this present salvation for it is based upon the life of Christ of whom it is said that He ever lives. (John 14:19, Heb. 7:25, we should remember the fruits of salvation discussed in chapter four) ". . . much more, being justified, we shall be saved by his life." (Rom. 5:10) Remember that we are also saved from "this present evil world, . . ." (Gal. 1:4)
Finally, we come to the last tense of salvation, the future tense. This is what we call total or perfect sanctification. This is where the believer is saved forever from the very presence of sin. This salvation is what we waiting for, and looking for. Jesus Christ is going to come again, and receive us unto Himself. (John 14:1-4) Then, and only then, are we made completely free from sin. For at His coming we shall leave this sinful world and lose this sinful flesh. (Phil. 3:21, I John 3:1-2)
We see now that if a person is born again he will begin his growing process. Nowhere within that process is there any Biblical basis for a second work of grace. The only other experience which a believer looks for is the coming of Christ. Yet, misguided Christians still fall into this mold. One common objection is the question of Peter’s conversion. (Luke 22:31) Many teach that Peter was already saved but that he was not yet converted or sold out. This has become a proof-text for many advocates of the second blessing doctrine. They fail to miss the fact that conversion is, in all other places in the Scripture, speaking of salvation or the New Birth. (Matt. 18:3, Acts 3:19, Acts 15:3, etc.)
So one must take a second look at what Christ was saying to Peter in Luke. No one will argue that Peter was a sincere follower of Christ when Christ spoke those words. So the question we must ask ourselves is why his salvation or New Birth experience is spoken of as a still future event? The answer is obvious: Christ had not yet been glorified. We have seen, in the third chapter, the role of the Holy Spirit in the New Birth. Yet, Christ had testified that the Spirit would not come until He was glorified. (John 7:39) The New Birth experience does not occur without the Holy Spirit who seals the believer. (John 3:5, Eph. 1:13) Christ was glorified the day He rose from the grave, and that very same day Peter received the Holy Spirit. (Heb 1:3, John 20:22) Therefore Peter was not born again until he received the Holy Spirit, after the resurrection of Christ, just like you and I. This leaves those that believe in a second work of grace without a single text to support their doctrine.
III. It Insults The New Birth Experience By Saying There Is "A Greater Experience":
This is true especially concerning the Charismatic and Nazarene camps. When you go into their meetings you will rarely hear of your need of salvation or of the New Birth experience. But you will constantly hear about the second work of grace. The Charismatic crowd will always tell you of your need of the "Baptism of the Holy Ghost" and "speaking in tongues" but not a word is spoken about the great need of salvation. The Nazarene crowd will speak of ones need to reach sinless perfection but little if any is heard of the need of salvation. A Pentecostal preacher whom I heard the other day said that the second work of grace was an even "greater experience" than that of the New Birth. This is the attitude which all who believe in a second work of grace will eventually adopt. How insulting this is to the work that Christ does in the new birth. Even some in the fundamental camps have set a second work of grace up on a pedestal.
You often will hear, in fundamental churches, messages geared to so called Christians and their need to commit their lives totally to Christ, but you would be hard pressed to hear sermons to sinners on how they must be born again. Most testimonies we hear today (this is not to cast doubt on the testimony of any) tell of the backsliding Christian turning again to Christ instead of hearing of the Hell bound sinner and all things becoming new through Christ. What happened to Paul on the way to Damascus? We may only examine the words of Christ in John chapter three to see the great emphasis He put on the New Birth. Why is the emphasis changed in many modern churches? Why is the New Birth set aside for what many esteem to be a greater experience?
IV. It Teaches Men To Seek After Experiences Or Feelings Rather Than Faith In Christ:
People often say, "I am just waiting for the Lord to call me" or "the Lord just has not dealt with me yet." Our churches are filled with people that are waiting for some intense experience to awaken them. This is because the second blessing doctrine has taught them that the New Birth was not all, so they go on to feel after the next rung in the ladder. Whether it is speaking in tongues or the rededication phenomenon in the fundamental churches we can see that the emphasis has turned to feelings and experiences. Why is this? Because it is easier for someone to believe something that they feel or see than it is for them to look to the things that are not seen in faith. (II Cor. 4:18)
It is now common to hear the heart wrenching songs, high pressure sales tactics, tear jerking stories, and see long altar calls in order to move people to make decisions. Often these "decisions" do not last the drive home. Churches spend their time in entertaining because all that attend desire to experience something. Jesus Christ often condemned those in His day that looked for signs, and we should not believe He holds the present day experience driven religions in high esteem either. (Luke 11:29) The Bible tells us that we are to ". . . walk by faith, not by sight." (II Cor. 5:7) We should learn not to seek after our physical senses in our Christian journey but to take each step towards heaven by faith. (Rom. 14:23) We need to go back to those days of simple gospel messages and calls, and leave the theatrical decisionism behind. That is what will save souls and cause Christians to grow. After all, ". . . faith cometh by hearing, and hearing by the word of God." (Rom. 10:17)
V. It Denies The Sufficiency Of The Work Of Christ:
The true test of any doctrine is what it says about the person and work of Christ. There is no menial doctrine in the Bible that does not have something to say in one way or another about Christ. The whole Biblical revelation is of Christ. (Ps. 40:7) The first and final question we should ask about any doctrinal stance is, "does this exalt or degrade the person or the work of Christ?" All true doctrine will exalt Christ and His work. All false doctrine will in some way degrade Christ. The second blessing doctrine is no different. What does it say about Christ? We have seen that the work of salvation begins at the New Birth.
That work is done by Jesus Christ, and He is continuing that work until eternity. (Phil. 1:6) To say that the work which Jesus began was not sufficient, and that another work of grace needs to be performed, is utterly blasphemous to Christ and His work. Our doctrine should be clear, for the Lord told us, ". . . My grace is sufficient for thee. . . ." (II Cor. 12:9) The grace which we received the day we were born again is enough. The work that Christ did, and is still doing, is able to save, keep, and empower all that are His. Do not fall into this doctrinal error and degrade the wonderful work of Christ. The work of Christ is sufficient.
or "Sinless Perfection"
Throughout this study we have no doubt refuted many false doctrines that are taught by some. It is necessary here as well to deal with the "second blessing" or what might be called by some as "total sanctification," a second work of grace. This doctrinal error, as far as we can tell, was first preached by John Wesley, who is to be considered a great man of God. It was also advocated by other great men such as Bud Robinson, and D.L. Moody. The doctrine has since been preached among many denominations and has taken different forms. Basically it is the teaching that there is a second experience, after the New Birth, that empowers (and some even say saves) the child of God. Men are being taught that they need to seek this second experience to give them assurance, power, and victory in their Christian life. There are three basic forms that this doctrine takes in our present day.
First, it is taught that sometime after salvation a believer has a second work of grace and this completely eradicates the sinful flesh, resulting in the believer not sinning. This is "sinless perfection" a lie, which we have already examined. The Nazarenes are the best known group which teaches this form of the "second blessing."
Second, the idea is taught that, after the New Birth, there is a second work of grace which is called "Holy Spirit baptism". (See ch. 3 for the truth concerning Spirit baptism.) This is an experience which will cause the believer to be filled with the Holy Spirit which will then give him the power to live the Christian life. This is evidenced, they say, by the phenomenon of speaking in tongues. We will not try to refute these errors now since we have already touched on them in this study.
Once one attains this experience he is told that he needs to continue (now that they have received the Spirit) to seek His filling which is manifested each time in a tongue speaking experience. If one never has this second experience he is looked upon as not being spiritual or not truly saved. This error is taught by today’s Charismatic movement, and among many Pentecostals.
The most troubling is the third form which we find today in fundamental circles. I had personally observed this in good churches, under great men of God, where credence to this doctrine is given, whether or not they realize it. They do not refer to it necessarily as "the second blessing" but the principles still apply to their teaching. The terms they use are: consecration, conversion, or sanctification. They teach that one may be born again and still be absolutely powerless in his Christian walk until the time when he completely gives himself over to Jesus as his Lord.
A member of one of the churches I attended explained it to me like this, "when we get saved we pass over the Red Sea, but we are in the wilderness until we pass over the Jordan. Only then are we in the victorious Christian life. We need that second work of grace." It is similar to hearing about one who is living in sin and professing Christ as his Savior. We are told not to doubt his salvation for he is saved. He just hasn’t made Jesus his Lord yet. So, we now have in our fundamental churches weak members who are searching for this "second blessing" which will consecrate them to live victoriously. The altar calls filled night after night with people who dedicate, and re-dedicate, their lives to no avail. This is the second work of grace in our fundamental churches. Here is just a quick list of the dangers of this doctrine.
I. It Excuses Sin And Defeat in the Christian Life:
We should be careful about saying that one is lost if we see him sinning because we may end up accusing ourselves and making ourselves hypocrites. But, we also need to be careful that we do not give those who live in sin a false security. As we have seen in this study continuing in sin is probably a good proof that one is not truly saved. I have seen too many people be quick to pat someone on the back who is caught up in a gross sin and tell them that they are all right. Those that do not advocate eternal security (a Scriptural truth) use such attitudes of sin against us, saying, "you are one of those that believe "once saved, always saved". You believe you can be saved and live how ever you want to." Eternal salvation is not a license to sin. (Jude 1:4, Rom. 6:1-2) The "Armenians" (those clinging to the teaching of Armenius) throw this dart at us often trying to prove the error of losing one‘s salvation.
We need not say of someone living in sin that he is saved, he just has not made Jesus the Lord of his life yet. We need, out of love for their souls, to confront them about the state of their soul. It would be good for us to be wrong about the state of their soul, and confront them about their sin, praying for the Lord to save them. To do such for a saved man will only do him good. (Prov. 9:8) But, if such a one (whom the Bible declares to be lost, I Cor. 6:8-9, Gal. 5:21, Eph. 5:5, etc.) is lost, and we wrongfully assume he is genuinely saved, we encourage him in a false security, and we will answer to God for our mistake. (Ezek. 3:20-21, note in this verse it is referred to be his righteousness and not God’s righteousness. See also Isaiah 64:6, Rom. 10:3)
The truth is there is no excuse for sin in the life of a Christian. If a Christian sins God will deal with him with His loving hand of chastening and even to the point of death. God will not stay His hand for long. What this new wave of second blessing theology has done is created churches and preachers that excuse sin and will not deal with the true problem which an individual is caught up in. There are, no doubt, preachers who believe in a "second blessing", who preach hard against sin but this does not negate the error. For one to say that one is saved, who has continued in sin without chastening and repentance, is wrong. The other effect of such a doctrine is the fact that it allows true believers to wallow in defeat.
When we trust in Christ we have already won the victory, and the Bible already declares us to be overcomers. (I John 5:4-5) Every promise that is given to those that overcome already belongs to us. (Rev. 2:7, Rev. 2:11, Rev. 2:17, Rev. 2:26, Rev. 3:5, Rev. 3:12, Rev. 3:21, Rev. 21:7) Satan, with the help of this doctrine, has convinced many that they are still defeated. Many sincere believers search after "an experience" to which will help them overcome instead of believing by faith that all that was necessary for their victory was completed in Christ. Scores of believers come, time and time again, with broken hearts over their sin, to the altar to dedicate or rededicate their lives, instead of claiming the victory by faith. They are deceived, and therefore they are defeated, because they do not believe. (Mark 4:40) Yes, this second blessing doctrine excuses sin and defeat in a Christian life.
II. It Is Against The Plain Doctrines of Salvation and Sanctification:
The Bible teaches us that we are progressively sanctified. This is not to say that our salvation is also progressive for we are wholly saved upon the New Birth, that is to say that the work of salvation is guaranteed to be finished. (Phil. 1:6) But the Bible does speaks of a progression in the matter of sanctification. We are born again, then we grow in grace, and then we are brought to perfection - at the coming of Christ. (I Pet. 2:2, II Pet. 3:18, I John 3:1-2) The whole of the Christian life here on earth can be described as a growing process, or a journey, hence the progression. We call this progressive sanctification. The Bible speaks of salvation in three different tenses past, present, and future. "Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us . . . ." (II Thess. 1:10, for another example of past, present, and future tenses see Ps. 116:8, note: that each is a total dependence not upon oneself but upon the One performing the work.) All three tenses fall under the term of sanctification, which means to be set apart for holiness.
First, in the past tense, we have positional sanctification. This occurs when we are justified at the New Birth. At that point we become children of God and we are set apart from the world. We now have a new position through the death of Christ.
(Rom. 6:1-3, Rom. 6:6-8) This saved us forever from the penalty of sin. (Rom. 6:23)
Following this, is progressive sanctification. This is the maturing process of the child of God. (I Pet.2:2, Heb.5:12-14) This is where the Lord works on us to set us apart for His use. He is conforming us to the image of His Son. (II Tim. 2:19-26, Rom. 8:29) As we grow more in the Lord and in His grace we get further away from sin. One should not expect a new Christian to be as mature in the Lord as the one who has been saved for twenty years. Thus we see the growing process. We are presently being saved from the power of sin. (Rom. 6:14)
We are guaranteed this present salvation for it is based upon the life of Christ of whom it is said that He ever lives. (John 14:19, Heb. 7:25, we should remember the fruits of salvation discussed in chapter four) ". . . much more, being justified, we shall be saved by his life." (Rom. 5:10) Remember that we are also saved from "this present evil world, . . ." (Gal. 1:4)
Finally, we come to the last tense of salvation, the future tense. This is what we call total or perfect sanctification. This is where the believer is saved forever from the very presence of sin. This salvation is what we waiting for, and looking for. Jesus Christ is going to come again, and receive us unto Himself. (John 14:1-4) Then, and only then, are we made completely free from sin. For at His coming we shall leave this sinful world and lose this sinful flesh. (Phil. 3:21, I John 3:1-2)
We see now that if a person is born again he will begin his growing process. Nowhere within that process is there any Biblical basis for a second work of grace. The only other experience which a believer looks for is the coming of Christ. Yet, misguided Christians still fall into this mold. One common objection is the question of Peter’s conversion. (Luke 22:31) Many teach that Peter was already saved but that he was not yet converted or sold out. This has become a proof-text for many advocates of the second blessing doctrine. They fail to miss the fact that conversion is, in all other places in the Scripture, speaking of salvation or the New Birth. (Matt. 18:3, Acts 3:19, Acts 15:3, etc.)
So one must take a second look at what Christ was saying to Peter in Luke. No one will argue that Peter was a sincere follower of Christ when Christ spoke those words. So the question we must ask ourselves is why his salvation or New Birth experience is spoken of as a still future event? The answer is obvious: Christ had not yet been glorified. We have seen, in the third chapter, the role of the Holy Spirit in the New Birth. Yet, Christ had testified that the Spirit would not come until He was glorified. (John 7:39) The New Birth experience does not occur without the Holy Spirit who seals the believer. (John 3:5, Eph. 1:13) Christ was glorified the day He rose from the grave, and that very same day Peter received the Holy Spirit. (Heb 1:3, John 20:22) Therefore Peter was not born again until he received the Holy Spirit, after the resurrection of Christ, just like you and I. This leaves those that believe in a second work of grace without a single text to support their doctrine.
III. It Insults The New Birth Experience By Saying There Is "A Greater Experience":
This is true especially concerning the Charismatic and Nazarene camps. When you go into their meetings you will rarely hear of your need of salvation or of the New Birth experience. But you will constantly hear about the second work of grace. The Charismatic crowd will always tell you of your need of the "Baptism of the Holy Ghost" and "speaking in tongues" but not a word is spoken about the great need of salvation. The Nazarene crowd will speak of ones need to reach sinless perfection but little if any is heard of the need of salvation. A Pentecostal preacher whom I heard the other day said that the second work of grace was an even "greater experience" than that of the New Birth. This is the attitude which all who believe in a second work of grace will eventually adopt. How insulting this is to the work that Christ does in the new birth. Even some in the fundamental camps have set a second work of grace up on a pedestal.
You often will hear, in fundamental churches, messages geared to so called Christians and their need to commit their lives totally to Christ, but you would be hard pressed to hear sermons to sinners on how they must be born again. Most testimonies we hear today (this is not to cast doubt on the testimony of any) tell of the backsliding Christian turning again to Christ instead of hearing of the Hell bound sinner and all things becoming new through Christ. What happened to Paul on the way to Damascus? We may only examine the words of Christ in John chapter three to see the great emphasis He put on the New Birth. Why is the emphasis changed in many modern churches? Why is the New Birth set aside for what many esteem to be a greater experience?
IV. It Teaches Men To Seek After Experiences Or Feelings Rather Than Faith In Christ:
People often say, "I am just waiting for the Lord to call me" or "the Lord just has not dealt with me yet." Our churches are filled with people that are waiting for some intense experience to awaken them. This is because the second blessing doctrine has taught them that the New Birth was not all, so they go on to feel after the next rung in the ladder. Whether it is speaking in tongues or the rededication phenomenon in the fundamental churches we can see that the emphasis has turned to feelings and experiences. Why is this? Because it is easier for someone to believe something that they feel or see than it is for them to look to the things that are not seen in faith. (II Cor. 4:18)
It is now common to hear the heart wrenching songs, high pressure sales tactics, tear jerking stories, and see long altar calls in order to move people to make decisions. Often these "decisions" do not last the drive home. Churches spend their time in entertaining because all that attend desire to experience something. Jesus Christ often condemned those in His day that looked for signs, and we should not believe He holds the present day experience driven religions in high esteem either. (Luke 11:29) The Bible tells us that we are to ". . . walk by faith, not by sight." (II Cor. 5:7) We should learn not to seek after our physical senses in our Christian journey but to take each step towards heaven by faith. (Rom. 14:23) We need to go back to those days of simple gospel messages and calls, and leave the theatrical decisionism behind. That is what will save souls and cause Christians to grow. After all, ". . . faith cometh by hearing, and hearing by the word of God." (Rom. 10:17)
V. It Denies The Sufficiency Of The Work Of Christ:
The true test of any doctrine is what it says about the person and work of Christ. There is no menial doctrine in the Bible that does not have something to say in one way or another about Christ. The whole Biblical revelation is of Christ. (Ps. 40:7) The first and final question we should ask about any doctrinal stance is, "does this exalt or degrade the person or the work of Christ?" All true doctrine will exalt Christ and His work. All false doctrine will in some way degrade Christ. The second blessing doctrine is no different. What does it say about Christ? We have seen that the work of salvation begins at the New Birth.
That work is done by Jesus Christ, and He is continuing that work until eternity. (Phil. 1:6) To say that the work which Jesus began was not sufficient, and that another work of grace needs to be performed, is utterly blasphemous to Christ and His work. Our doctrine should be clear, for the Lord told us, ". . . My grace is sufficient for thee. . . ." (II Cor. 12:9) The grace which we received the day we were born again is enough. The work that Christ did, and is still doing, is able to save, keep, and empower all that are His. Do not fall into this doctrinal error and degrade the wonderful work of Christ. The work of Christ is sufficient.
What must I do to be saved?
Reader, it is my sincere hope that this study has caused you to think about the condition of your soul. There is no greater loss for anyone than the loss of one’s soul, for it is of more value than all the world. (Mark 8:36) So then, there is no greater subject for you to ponder than the state of your soul. Where will your soul be when you die? Is your soul prepared for eternity? Think about these questions. Are you saved? Have you been born again? If you have not, then hear again the words of Jesus, ". . . Except a man be born again, he cannot see the kingdom of God." (John 3:3) If you are not concerned about your soul there is no reason for you to continue reading. If you are concerned about the state of your soul then it is only because the Holy Spirit is drawing you. If so, please, read the next few words carefully, and study the Scripture references that are given as we answer the question, "what must I do to be saved?"
I. You Must Realize Your Need For Salvation:
You need to be saved, first of all, because your sins have separated you from God. (Is. 59:2) Do you realize what an offense your sin is to God? God hates sin, and God will not allow sin in His presence. This is seen in His perfect and holy Law. You must realize that it is God you have sinned against. (Ps. 51:1-5)
Secondly, it is not enough for you to realize you are a sinner, and have sinned against a Holy, and Just God but that you also deserve punishment. You, as well as all who have sinned, deserve to burn in Hell for all eternity. (Rom. 3:23, Rom. 6:23) If you sin against another man, according to the Law of God you can pay for that sin right here and now. For the Law says, "Eye for eye, tooth for tooth. . . ." (Exodus 21:24) You have not sinned against mortal and finite man, but against an eternal, infinite God. There is no way you could pay such a debt (for that is what sin is, Luke 11:4) unless you pay for all eternity. The Bible says, ". . . the soul that sinneth, it shall die." (Ezek. 18:20) As a sinner you do deserve Hell for all eternity.
Lastly, you need also to see that you cannot, in any way, earn favor with God whom you have offended. No amount of work that you do can in any way redeem your soul. (Isaiah 64:6. Eph. 2:8-9) This includes going to church, getting baptized, taking communion, lighting candles, saying prescribed words (which could better be called gibberish), joining a church, giving to charity, or a long list of other "good things". You need to be saved.
II. You Must Have A Desire To Be Saved:
Jesus said, "Come unto me all ye that labor and are heavy laden, and I will give you rest." (Matt. 11:28) Some may come to realize all the things we mentioned above, concerning their need, and still yet, never have a desire to be saved. For they may think that they have plenty of time or may still consider their sin above the welfare of their soul. After you see your need you must come to a point of sorrow for your sins against God. This, first of all, gives you the desire to turn from your sin and go to the Lord. (Luke 13:3) Also, it will give you the desire to be forgiven of your sins. Then you will desire to be washed and cleansed from the filth of your sins, and you will desire the favor and fellowship of God. Do you desire these things? See, there are some, who see salvation as a glorified fire escape from Hell, but they are not sorry for their sin and they never do desire salvation from their sin. They never desire to go to the Father by Christ but stop only at the cross. (John 14:6) They like only the thought of grace for their sins but not to be washed from them. There must be a desire for salvation. Do you wish to turn from your damning sin and go to the saving Christ? If so, this is the attitude of repentance.
Just as I am and waiting not, To rid my soul of one dark blot, To thee whose blood can cleanse each spot, O Lamb of God I come, I come.
III. You Must See Christ As The Only Way of Salvation:
All that is necessary to save you Christ has already done. (Rom. 5:8) Christ, who is God in the flesh, came to this earth and took all of your sin upon Himself. (I Pet. 2:24) He died on the cross, and took your place. (I Pet 3:18) He shed His blood to cleanse you from your sin. (I John 1:7) He was buried to remove your sin forever. (Rom. 6:3-4) He is risen and now lives that you might have eternal life. (John 14:19) This is the gospel which is the power of God to save. (I Cor. 15:3-4, Rom. 1:16) There is nothing you can add to what Christ has done, nor take away. You cannot save yourself, nor can you keep yourself saved. (Gal. 3:2-3) Jesus can save you, and keep you forever through the work that He did on the cross for you.
IV. You Must Go To God Through Christ:
Have you realized your need? Have you realized that you are a sinner deserving of Hell, that you cannot in any way save yourself, and that Christ has already finished the work of salvation for you by dying in your place? Have you a desire to come to God, and be forgiven of your sins and be saved? The only thing that you need to do is - go to God in the name of Jesus Christ. (Matt. 11:28, Rom. 10:9-10) He promised that if you came to Him, He would receive you. There are two things to do, believe and ask, and these go hand in hand. The jailor came trembling before Paul and Silas and asked what to do for salvation. They gave him the promise, ". . . Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." (Acts 16:30-31) To believe means to put all your trust upon something. You must put all your trust upon the finished work of Christ. Not a part of your trust on Him, and the rest upon yourself or a church, all of it needs to be on Him. Then all that is left to do is ask. "Ask, and it shall be given you. . . ." O, what a promise! "For whosoever shall call upon the name of the Lord shall be saved." Another promise! God cannot lie. If you want to be saved, and you have realized all these things, if you believe on Christ then ask. Ask the Father to forgive you your sins and to save your soul in the name of Jesus Christ. Then you will be born again. There is no other way. (John 14:6) Salvation is a free gift. (Rom. 6:23, Eph. 2:8-9, Rev. 22:17) You must be born again. If you have done this, we pray that you continue in your new found faith. Determine to read through your Bible. Talk to the Lord, and tell Him your troubles. Tell as many people as you can about Jesus Christ who saved you. Find a good independent, Bible believing, King James only, Baptist church, so that you may have fellowship with others who love the Lord. (II Tim. 3:14)
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