Posts Tagged Christ

Immaculate Conception or Deception

Catholic Doctrine

Catholic Doctrine

Many people mistakenly believe that the immaculate conception refers to the conception of Jesus Christ. Jesus’ conception was most assuredly immaculate…but the immaculate conception does not refer to Jesus at all. The immaculate conception is a doctrine of the Romans Catholic Church in regards to Mary, Jesus’ mother. An official statement of the doctrine reads, “…the blessed Virgin Mary to have been, from the first instant of her conception, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Savior of Mankind, preserved free from all stain of original sin.” Essentially the immaculate conception is the belief that Mary was protected from original sin, that Mary did not have a sin nature, and was, in fact, sinless.

The problem with the doctrine of the immaculate conception is that it is not taught in the Bible. The Bible nowhere describes Mary as anything but an ordinary human female whom God chose to be the mother of the Lord Jesus Christ. Mary was undoubtedly a godly woman (Luke 1:28). Mary was surely a wonderful wife and mother. Jesus definitely loved and cherished His mother (John 19:27). The Bible gives us no reason to believe that Mary was sinless. In fact, the Bible gives us every reason to believe that Jesus Christ is the only Person who was not “infected” by sin and never committed a sin (Ecclesiastes 7:20; Romans 3:23; 2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5).

The doctrine of the immaculate conception originated out of confusion over how Jesus Christ could be born sinless if He was conceived inside of a sinful human female. The thought was that Jesus would have inherited a sinful nature from Mary had she been a sinner. In contrast to the immaculate conception, the Biblical solution to this problem is understanding that Jesus Himself was miraculously protected from being polluted by sin while He was inside Mary’s womb. If God was capable of protecting Mary from sin, would He not be able to protect Jesus from sin? Therefore, Mary being sinless is neither necessary or Biblical.

The Roman Catholic Church argues that the immaculate conception is necessary because without it, Jesus would have been the object of His own grace. The thought goes like this – for Jesus to have been miraculously preserved from sin, which itself would be an act of grace, that would mean God essentially “graced Himself.” The word grace means “unmerited favor.” Grace is giving someone something he or she does not deserve. God performing a miracle in preserving Jesus from sin is not “grace.” In no sense could Jesus possibly be infected with sin. He was perfect and sinless humanity joined with sinless divinity. God cannot be infected or affected by sin, as He is perfectly holy. This same truth applies to Jesus. It did not take “grace” to protect Jesus from sin. Being God incarnate, Jesus was in His essence “immune” from sin.

The Bible

Holy Bible

So, the doctrine of the immaculate conception is neither Biblical or necessary. Jesus was miraculously conceived inside Mary, who was a virgin at the time. That is the Biblical concept of the virgin birth. The Bible does not even hint that there was anything significant about Mary’s conception. If we examine this concept logically, Mary’s mother would have to be immaculately conceived as well. How could Mary be conceived without sin if her mother was sinful? The same would have to be said of Mary’s grandmother, great-grandmother, and so on. So, in conclusion, the immaculate conception is not a Biblical teaching. The Bible teaches the miraculous virgin conception of Jesus Christ, not the immaculate conception of Mary.

Do you trust God’s Word, the Bible that never changes, or Catholic doctrine that does?

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My Faith

My Faith and Beliefs

In the last days, we will have to know the Bible well enough to know when a pastor misquotes it!

Click on the links below to read about each topic.

1. The Holy Scriptures» 2.The Trinity» 3. The Father» 4. The Son» 5. The Holy Spirit» 6. Creation» 7. The Nature of Man» 8. The Great Controversy» 9. The Life, Death, and Resurrection of Christ» 10. The Experience of Salvation» 11. Growing in Christ» 12. The Church» 13. The Remnant and Its Mission» 14. Unity in the Body of Christ» 15. Baptism» 16. The Lord's Supper» 17. Spiritual Gifts and Ministries» 18. The Gift of Prophecy » 19. The Law of God» 20. The Sabbath» 21. Stewardship» 22. Christian Behavior » 23. Marriage and the Family» 24. Christ's Ministry in the Heavenly Sanctuary» 25. The Second Coming of Christ» 26. Death and Resurrection» 27. The Millennium and the End of Sin» 28. The New Earth »

I believe in the Scriptures of the Old and the New Testaments as having been inspired directly by God, that they are inerrant in their original writings, and that they are of supreme and final authority in faith and in life.

I believe that Jesus is the eternal, self-existent God and is not a created being. Even though He is fully God, He took upon Himself the form of a man to live and die for our sins.

I believe that the penalty for man’s sin was paid on the cross of Calvary in Jesus’ death. “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” Romans 6:23. By believing on Jesus Christ and accepting the grace of His shed blood, we receive the gift of eternal life. “Not of works, lest any man should boast.” Ephesians 2:9.

Because we love Jesus for His sacrificial death, we want to obey Him as he commands in John 14:15. We are not saved by our works; but, because we are saved, we choose to keep His commandments as the guide for successful living.

I believe that prophecy reveals Jesus is coming again very soon. Matthew 24:32-51.

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There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. God is immortal, all-powerful, all-knowing, above all, and ever present.

He is infinite and beyond human comprehension, yet known through His self-revelation. He is forever worthy of worship, adoration, and service by the whole creation. (Deut. 6:4; Matt. 28:19; 2 Cor. 13:14; Eph. 4:4-6; 1 Peter 1:2; 1 Tim. 1:17; Rev. 14:7.)

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God the eternal Father is the Creator, Source, Sustainer, and Sovereign of all creation. He is just and holy, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.

The qualities and powers exhibited in the Son and the Holy Spirit are also revelations of the Father. (Gen. 1:1; Rev. 4:11; 1 Cor. 15:28; John 3:16; 1 John 4:8; 1 Tim. 1:17; Ex. 34:6, 7; John 14:9.)

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God the eternal Son became incarnate in Jesus Christ. Through Him all things were created, the character of God is revealed, the salvation of humanity is accomplished, and the world is judged.

Forever truly God, He became also truly man, Jesus the Christ. He was conceived of the Holy Spirit and born of the virgin Mary. He lived and experienced temptation as a human being, but perfectly exemplified the righteousness and love of God.

By His miracles He manifested God’s power and was attested as God’s promised Messiah. He suffered and died voluntarily on the cross for our sins and in our place, was raised from the dead, and ascended to minister in the heavenly sanctuary in our behalf.

He will come again in glory for the final deliverance of His people and the restoration of all things. (John 1:1-3, 14; Col. 1:15-19; John 10:30; 14:9; Rom. 6:23; 2 Cor. 5:17-19; John 5:22; Luke 1:35; Phil. 2:5-11; Heb. 2:9-18; 1 Cor. 15:3, 4; Heb. 8:1, 2; John 14:1-3.)

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God the eternal Spirit was active with the Father and the Son in Creation, incarnation, and redemption. He inspired the writers of Scripture. He filled Christ’s life with power.

He draws and convicts human beings; and those who respond He renews and transforms into the image of God. Sent by the Father and the Son to be always with His children, He extends spiritual gifts to the church, empowers it to bear witness to Christ, and in harmony with the Scriptures leads it into all truth. (Gen. 1:1, 2; Luke 1:35; 4:18; Acts 10:38; 2 Peter 1:21; 2 Cor. 3:18; Eph. 4:11, 12; Acts 1:8; John 14:16-18, 26; 15:26, 27; 16:7-13.)

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God is Creator of all things, and has revealed in Scripture the authentic account of His creative activity. In six days the Lord made “the heaven and the earth” and all living things upon the earth, and rested on the seventh day of that first week. Thus He established the Sabbath as a perpetual memorial of His completed creative work.

The first man and woman were made in the image of God as the crowning work of Creation, given dominion over the world, and charged with responsibility to care for it. When the world was finished it was “very good”, declaring the glory of God. (Gen. 1; 2; Ex. 20:8-11; Ps. 19:1-6; 33:6, 9; 104; Heb. 11:3.)

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Man and woman were made in the image of God with individuality, the power and freedom to think and to do. Though created free beings, each is an indivisible unity of body, mind, and spirit, dependent upon God for life and breath and all else. When our first parents disobeyed God, they denied their dependence upon Him and fell from their high position under God.

The image of God in them was marred and they became subject to death. Their descendants share this fallen nature and its consequences. They are born with weaknesses and tendencies to evil. But God in Christ reconciled the world to Himself and by His Spirit restores in penitent mortals the image of their Maker. Created for the glory of God, they are called to love Him and one another, and to care for their environment. (Gen. 1:26-28; 2:7; Ps. 8:4-8; Acts 17:24-28; Gen. 3; Ps. 51:5; Rom. 5:12-17; 2 Cor. 5:19, 20; Ps. 51:10; 1 John 4:7, 8, 11, 20; Gen. 2:15.)

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All humanity is now involved in a great controversy between Christ and Satan regarding the character of God, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of choice, in self-exaltation became Satan, God’s adversary, and led into rebellion a portion of the angels. He introduced the spirit of rebellion into this world when he led Adam and Eve into sin.

This human sin resulted in the distortion of the image of God in humanity, the disordering of the created world, and its eventual devastation at the time of the worldwide flood. Observed by the whole creation, this world became the arena of the universal conflict, out of which the God of love will ultimately be vindicated.

To assist His people in this controversy, Christ sends the Holy Spirit and the loyal angels to guide, protect, and sustain them in the way of salvation. (Rev. 12:4-9; Isa. 14:12-14; Eze. 28:12-18; Gen. 3; Rom. 1:19-32; 5:12-21; 8:19-22; Gen. 6-8; 2 Peter 3:6; 1 Cor. 4:9; Heb. 1:14.)

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In Christ’s life of perfect obedience to God’s will, His suffering, death, and resurrection, God provided the only means of atonement for human sin, so that those who by faith accept this atonement may have eternal life, and the whole creation may better understand the infinite and holy love of the Creator.

This perfect atonement vindicates the righteousness of God’s law and the graciousness of His character; for it both condemns our sin and provides for our forgiveness. The death of Christ is substitutionary and expiatory, reconciling and transforming.

The resurrection of Christ proclaims God’s triumph over the forces of evil, and for those who accept the atonement assures their final victory over sin and death. It declares the Lordship of Jesus Christ, before whom every knee in heaven and on earth will bow. (John 3:16; Isa. 53; 1 Peter 2:21, 22; 1 Cor. 15:3, 4, 20-22; 2 Cor. 5:14, 15, 19-21; Rom. 1:4; 3:25; 4:25; 8:3, 4; 1 John 2:2; 4:10; Col. 2:15; Phil. 2:6-11.)

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In infinite love and mercy God made Christ, who knew no sin, to be sin for us, so that in Him we might be made the righteousness of God. Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Lord and Christ, as Substitute and Example.

This faith which receives salvation comes through the divine power of the Word and is the gift of God’s grace. Through Christ we are justified, adopted as God’s sons and daughters, and delivered from the lordship of sin. Through the Spirit we are born again and sanctified; the Spirit renews our minds, writes God’s law of love in our hearts, and we are given the power to live a holy life.

Abiding in Him we become partakers of the divine nature and have the assurance of salvation now and in the judgment. (2 Cor. 5:17-21; John 3:16; Gal. 1:4; 4:4-7; Titus 3:3-7; John 16:8; Gal. 3:13, 14; 1 Peter 2:21, 22; Rom. 10:17; Luke 17:5; Mark 9:23, 24; Eph. 2:5-10; Rom. 3:21-26; Col. 1:13, 14; Rom. 8:14-17; Gal. 3:26; John 3:3-8; 1 Peter 1:23; Rom. 12:2; Heb. 8:7-12; Eze. 36:25-27; 2 Peter 1:3, 4; Rom. 8:1-4; 5:6-10.)

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By His death on the cross Jesus triumphed over the forces of evil. He who subjugated the demonic spirits during His earthly ministry has broken their power and made certain their ultimate doom.

Jesus’ victory gives us victory over the evil forces that still seek to control us, as we walk with Him in peace, joy, and assurance of His love. Now the Holy Spirit dwells within us and empowers us. Continually committed to Jesus as our Saviour and Lord, we are set free from the burden of our past deeds.

No longer do we live in the darkness, fear of evil powers, ignorance, and meaninglessness of our former way of life. In this new freedom in Jesus, we are called to grow into the likeness of His character, communing with Him daily in prayer, feeding on His Word, meditating on it and on His providence, singing His praises, gathering together for worship, and participating in the mission of the Church.

As we give ourselves in loving service to those around us and in witnessing to His salvation, His constant presence with us through the Spirit transforms every moment and every task into a spiritual experience. (Ps 1:1, 2; 23:4; 77:11, 12; Col 1:13, 14; 2:6, 14, 15; Luke 10:17-20; Eph 5:19, 20; 6:12-18; 1 Thess 5:23; 2 Peter 2:9; 3:18; 2 Cor. 3:17, 18; Phil 3:7-14; 1 Thess 5:16-18; Matt 20:25-28; John 20:21; Gal 5:22-25; Rom 8:38, 39; 1 John 4:4; Heb 10:25.)

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The church is the community of believers who confess Jesus Christ as Lord and Savior. In continuity with the people of God in Old Testament times, we are called out from the world; and we join together for worship, for fellowship, for instruction in the Word, for the celebration of the Lord’s Supper, for service to all mankind, and for the worldwide proclamation of the gospel.

The church derives its authority from Christ, who is the incarnate Word, and from the Scriptures, which are the written Word. The church is God’s family; adopted by Him as children, its members live on the basis of the new covenant. The church is the body of Christ, a community of faith of which Christ Himself is the Head. The church is the bride for whom Christ died that He might sanctify and cleanse her.

At His return in triumph, He will present her to Himself a glorious church, the faithful of all the ages, the purchase of His blood, not having spot or wrinkle, but holy and without blemish. (Gen. 12:3; Acts 7:38; Eph. 4:11-15; 3:8-11; Matt. 28:19, 20; 16:13-20; 18:18; Eph. 2:19-22; 1:22, 23; 5:23-27; Col. 1:17, 18.)

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The universal church is composed of all who truly believe in Christ, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus.

This remnant announces the arrival of the judgment hour, proclaims salvation through Christ, and heralds the approach of His second advent. This proclamation is symbolized by the three angels of Revelation 14; it coincides with the work of judgment in heaven and results in a work of repentance and reform on earth.

Every believer is called to have a personal part in this worldwide witness. (Rev. 12:17; 14:6-12; 18:1-4; 2 Cor. 5:10; Jude 3, 14; 1 Peter 1:16-19; 2 Peter 3:10-14; Rev. 21:1-14.)

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The church is one body with many members, called from every nation, kindred, tongue, and people. In Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us.

We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation. Through the revelation of Jesus Christ in the Scriptures we share the same faith and hope, and reach out in one witness to all.

This unity has its source in the oneness of the triune God, who has adopted us as His children. (Rom. 12:4, 5; 1 Cor. 12:12-14; Matt. 28:19, 20; Ps. 133:1; 2 Cor. 5:16, 17; Acts 17:26, 27; Gal. 3:27, 29; Col. 3:10-15; Eph. 4:14-16; 4:1-6; John 17:20-23.)

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By baptism we confess our faith in the death and resurrection of Jesus Christ, and testify of our death to sin and of our purpose to walk in newness of life. Thus we acknowledge Christ as Lord and Savior, become His people, and are received as members by His church. Baptism is a symbol of our union with Christ, the forgiveness of our sins, and our reception of the Holy Spirit.

It is by immersion in water and is contingent on an affirmation of faith in Jesus and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings. (Rom. 6:1-6; Col. 2:12, 13; Acts 16:30-33; 22:16; 2:38; Matt. 28:19, 20.)

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The Lord’s Supper is a participation in the emblems of the body and blood of Jesus as an expression of faith in Him, our Lord and Saviour. In this experience of communion Christ is present to meet and strengthen His people.

As we partake, we joyfully proclaim the Lord’s death until He comes again. Preparation for the Supper includes self-examination, repentance, and confession. The Master ordained the service of foot washing to signify renewed cleansing, to express a willingness to serve one another in Christlike humility, and to unite our hearts in love. The communion service is open to all believing Christians. (1 Cor. 10:16, 17; 11:23-30; Matt. 26:17-30; Rev. 3:20; John 6:48-63; 13:1-17.)

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God bestows upon all members of His church in every age spiritual gifts which each member is to employ in loving ministry for the common good of the church and of humanity. Given by the agency of the Holy Spirit, who apportions to each member as He wills, the gifts provide all abilities and ministries needed by the church to fulfill its divinely ordained functions.

According to the Scriptures, these gifts include such ministries as faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and self-sacrificing service and charity for the help and encouragement of people. Some members are called of God and endowed by the Spirit for functions recognized by the church in pastoral, evangelistic, apostolic, and teaching ministries particularly needed to equip the members for service, to build up the church to spiritual maturity, and to foster unity of the faith and knowledge of God.

When members employ these spiritual gifts as faithful stewards of God’s varied grace, the church is protected from the destructive influence of false doctrine, grows with a growth that is from God, and is built up in faith and love. (Rom. 12:4-8; 1 Cor. 12:9-11, 27, 28; Eph. 4:8, 11-16; Acts 6:1-7; 1 Tim. 3:1-13; 1 Peter 4:10, 11.)

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One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen. G. White . As the Lord’s messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28, 29; Acts 2:14-21; Heb. 1:1-3; Rev. 12:17; 19:10.)Powered by Hackadelic Sliding Notes 1.6.5

The great principles of God’s law are embodied in the Ten Commandments and exemplified in the life of Christ. They express God’s love, will, and purposes concerning human conduct and relationships and are binding upon all people in every age.

These precepts are the basis of God’s covenant with His people and the standard in God’s judgment. Through the agency of the Holy Spirit they point out sin and awaken a sense of need for a Savior. Salvation is all of grace and not of works, but its fruit is obedience to the Commandments. This obedience develops Christian character and results in a sense of well-being.

It is an evidence of our love for the Lord and our concern for our fellow men. The obedience of faith demonstrates the power of Christ to transform lives, and therefore strengthens Christian witness. (Ex. 20:1-17; Ps. 40:7, 8; Matt. 22:36-40; Deut. 28:1-14; Matt. 5:17-20; Heb. 8:8-10; John 15:7-10; Eph. 2:8-10; 1 John 5:3; Rom. 8:3, 4; Ps. 19:7-14.)

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The beneficent Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation.

The fourth commandment of God’s unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of delightful communion with God and one another.

It is a symbol of our redemption in Christ, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in God’s kingdom. The Sabbath is God’s perpetual sign of His eternal covenant between Him and His people.

Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of God’s creative and redemptive acts. (Gen. 2:1-3; Ex. 20:8-11; Luke 4:16; Isa. 56:5, 6; 58:13, 14; Matt. 12:1-12; Ex. 31:13-17; Eze. 20:12, 20; Deut. 5:12-15; Heb. 4:1-11; Lev. 23:32; Mark 1:32.)

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We are God’s stewards, entrusted by Him with time and opportunities, abilities and possessions, and the blessings of the earth and its resources. We are responsible to Him for their proper use.

We acknowledge God’s ownership by faithful service to Him and our fellow men, and by returning tithes and giving offerings for the proclamation of His gospel and the support and growth of His church. Stewardship is a privilege given to us by God for nurture in love and the victory over selfishness and covetousness.

The steward rejoices in the blessings that come to others as a result of his faithfulness. (Gen. 1:26-28; 2:15; 1 Chron. 29:14; Haggai 1:3-11; Mal. 3:8-12; 1 Cor. 9:9-14; Matt. 23:23; 2 Cor. 8:1-15; Rom. 15:26, 27.)

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We are called to be a godly people who think, feel, and act in harmony with the principles of heaven. For the Spirit to recreate in us the character of our Lord we involve ourselves only in those things which will produce Christlike purity, health, and joy in our lives.

This means that our amusement and entertainment should meet the highest standards of Christian taste and beauty. While recognizing cultural differences, our dress is to be simple, modest, and neat, befitting those whose true beauty does not consist of outward adornment but in the imperishable ornament of a gentle and quiet spirit.

It also means that because our bodies are the temples of the Holy Spirit, we are to care for them intelligently. Along with adequate exercise and rest, we are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures.

Since alcoholic beverages, tobacco, and the irresponsible use of drugs and narcotics are harmful to our bodies, we are to abstain from them as well. Instead, we are to engage in whatever brings our thoughts and bodies into the discipline of Christ, who desires our wholesomeness, joy, and goodness. (Rom. 12:1, 2; 1 John 2:6; Eph. 5:1-21; Phil. 4:8; 2 Cor. 10:5; 6:14-7:1; 1 Peter 3:1-4; 1 Cor. 6:19, 20; 10:31; Lev. 11:1-47; 3 John 2.)

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Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship. For the Christian a marriage commitment is to God as well as to the spouse, and should be entered into only between partners who share a common faith.

Mutual love, honor, respect, and responsibility are the fabric of this relationship, which is to reflect the love, sanctity, closeness, and permanence of the relationship between Christ and His church. Regarding divorce, Jesus taught that the person who divorces a spouse, except for fornication, and marries another, commits adultery.

Although some family relationships may fall short of the ideal, marriage partners who fully commit themselves to each other in Christ may achieve loving unity through the guidance of the Spirit and the nurture of the church. God blesses the family and intends that its members shall assist each other toward complete maturity. Parents are to bring up their children to love and obey the Lord.

By their example and their words they are to teach them that Christ is a loving disciplinarian, ever tender and caring, who wants them to become members of His body, the family of God. Increasing family closeness is one of the earmarks of the final gospel message. (Gen. 2:18-25; Matt. 19:3-9; John 2:1-11; 2 Cor. 6:14; Eph. 5:21-33; Matt. 5:31, 32; Mark 10:11, 12; Luke 16:18; 1 Cor. 7:10, 11; Ex. 20:12; Eph. 6:1-4; Deut. 6:5-9; Prov. 22:6; Mal. 4:5, 6.)

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There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension.

In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus.

The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom.

This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent. (Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.)

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The second coming of Christ is the blessed hope of the church, the grand climax of the gospel. The Saviour’s coming will be literal, personal, visible, and worldwide. When He returns, the righteous dead will be resurrected, and together with the righteous living will be glorified and taken to heaven, but the unrighteous will die. The almost complete fulfillment of most lines of prophecy, together with the present condition of the world, indicates that Christ’s coming is imminent.

The time of that event has not been revealed, and we are therefore exhorted to be ready at all times. (Titus 2:13; Heb. 9:28; John 14:1-3; Acts 1:9-11; Matt. 24:14; Rev. 1:7; Matt. 24:43, 44; 1 Thess. 4:13-18; 1 Cor. 15:51-54; 2 Thess. 1:7-10; 2:8; Rev. 14:14-20; 19:11-21; Matt. 24; Mark 13; Luke 21; 2 Tim. 3:1-5; 1 Thess. 5:1-6.)

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The wages of sin is death. But God, who alone is immortal, will grant eternal life to His redeemed. Until that day death is an unconscious state for all people. When Christ, who is our life, appears, the resurrected righteous and the living righteous will be glorified and caught up to meet their Lord. The second resurrection, the resurrection of the unrighteous, will take place a thousand years later. (Rom. 6:23; 1 Tim. 6:15, 16; Eccl. 9:5, 6; Ps. 146:3, 4; John 11:11-14; Col. 3:4; 1 Cor. 15:51-54; 1 Thess. 4:13-17; John 5:28, 29; Rev. 20:1-10.)Powered by Hackadelic Sliding Notes 1.6.5

The millennium is the thousand-year reign of Christ with His saints in heaven between the first and second resurrections. During this time the wicked dead will be judged; the earth will be utterly desolate, without living human inhabitants, but occupied by Satan and his angels.

At its close Christ with His saints and the Holy City will descend from heaven to earth. The unrighteous dead will then be resurrected, and with Satan and his angels will surround the city; but fire from God will consume them and cleanse the earth. The universe will thus be freed of sin and sinners forever. (Rev. 20; 1 Cor. 6:2, 3; Jer. 4:23-26; Rev. 21:1-5; Mal. 4:1; Eze. 28:18, 19.)

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On the new earth, in which righteousness dwells, God will provide an eternal home for the redeemed and a perfect environment for everlasting life, love, joy, and learning in His presence.

For here God Himself will dwell with His people, and suffering and death will have passed away. The great controversy will be ended, and sin will be no more. All things, animate and inanimate, will declare that God is love; and He shall reign forever. Amen. (2 Peter 3:13; Isa. 35; 65:17-25; Matt. 5:5; Rev. 21:1-7; 22:1-5; 11:15.)

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Is Premarital sex a sin?

Question:

“Fornication in the Bible seems to refer to adultery, incest, homosexuality, and bestiality. I don’t see anyone being called a sinner for engaging in premarital sex.”

Answer:

In Bible translations and Bible commentaries and so on, when they talk about premarital sex they often refer to it as “fornication.” Here’s what the word “fornication” means:

* “Sexual intercourse between a man and a woman who are not married to each other.” (West’s Encyclopedia of American Law )
* “1. Noun – Unlawful sexual intercourse on the part of an unmarried person; the act of such illicit sexual intercourse between a man and a woman as does not by law amount to adultery.” (The People’s Dictionary )
* “1. voluntary sexual intercourse between two unmarried persons or two persons not married to each other.” (Dictionary.com Unabridged )
* “Fornication: Sexual intercourse that is “illicit”, outside of marriage.” (Medical Dictionary )
* “fornication n. sexual intercourse between a man and woman who are not married to each other.” (Law Dictionary )
* ” VIRGINIA BEACH — A lawsuit that accuses a Virginia Beach man of intentionally passing herpes to his lover may have implications for state law on fornication between unmarried adults.
Attorneys for a woman identified only as Jane Doe filed suit this month in Circuit Court, claiming that a Virginia Beach man gave the woman genital herpes after the two began having sexual relations in April .” (SUIT SAYING MAN SPREAD HERPES COULD AFFECT FORNICATION LAW )
* “Main Entry: for·ni·ca·tion
Pronunciation: \for-ne-’ka-shen\
Function: noun
Date: 14th century
: consensual sexual intercourse between two persons not married to each other” (Merriam-Webster Online Dictionary , emphasis added)
* “NOUN: Sexual intercourse between partners who are not married to each other.
WORD HISTORY: The word fornication had a lowly beginning suitable to what has long been the low moral status of the act to which it refers. The Latin word fornix, from which fornicti, the ancestor of fornication, is derived, meant “a vault, an arch.” The term also referred to a vaulted cellar or similar place where prostitutes plied their trade. This sense of fornix in Late Latin yielded the verb fornicr, “to commit fornication,” from which is derived fornicti, “whoredom, fornication.” Our word is first recorded in Middle English about 1303.” (The American Heritage Dictionary of the English Language: Fourth Edition. 2000. , emphasis added)
* “c.1300, from O.Fr. fornication, from L.L. fornicationem (nom. fornicatio), from fornicari “fornicate,” from L. fornix (gen. fornicis) “brothel,” originally “arch, vaulted chamber” (Roman prostitutes commonly solicited from under the arches of certain buildings), from fornus “oven of arched or domed shape.” Strictly, “voluntary sex between an unmarried man and an unmarried woman;” extended in the Bible to adultery.” (Online Etymology Dictionary , emphasis added)
* “The Latin verb fornicare, which is the source of English fornicate and fornication, is derived from the noun fornix, ‘arch, vault, arched basement’. Because brothels were sometimes established in the Roman vaults, fornix itself took on the sense ‘brothel’ and the derived verb fornicare was used with much the same meaning as modern English fornicate. The noun fornication appears in English at the beginning of the fourteenth century, some two hundred and fifty years before the verb fornicate. In 1303 Robert Mannyng of Brunne in his penitential manual Handlyng Synne did his best to define the noun with the utmost discretion, and though his fastidiousness resulted in some vagueness it is dispelled in part by the context: “‘Fornycacyoun’ [ys], whan two vnweddyde haue mysdoun.” (“Fornication” is when two unmarried people have done wrong.)” (The Merriam-Webster new book of word histories, p.182-183 , emphasis added)

So “fornication” refers to voluntary sex outside of marriage, and the earliest recorded use of this word in English (with the meaning of premarital sex) was in the early 14th century, around 1303.

In the New Testament, the word “fornication” is translated from the Greek word porneia. Here’s how Greek dictionaries and Bible commentaries define this word:

* “porneia por-ni’-ah from 4203; harlotry (including adultery and incest); figuratively idolatry: – fornication.” (Strong’s Greek Dictionary , emphasis added)
* “porneia:
1) illicit sexual intercourse
1a) adultery, fornication, homosexuality, lesbianism, intercourse with animals etc.
1b) sexual intercourse with close relatives; Lev. 18
1c) sexual intercourse with a divorced man or woman; Mar_10:11,Mar_10:12
2) metaphorically the worship of idols
2a) of the defilement of idolatry, as incurred by eating the sacrifices offered to idols” (Thayer’s Greek Dictionary , emphasis added)
* “porneia … Fornication, lewdness, or any sexual sin” (The Complete Word Study Dictionary of the New Testament, Spiros Zodhiates, p.1201, emphasis added)
* “Fornication. Chastity was the exception instead of the rule among Gentiles at this period.” (People’s New Testament commentary , Acts 15:20, emphasis added)
* “and from fornication–The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.” (Jamieson, Fausset, Brown commentary , Acts 15:20, emphasis added)
* “Fornication, all uncleanness of every kind was prohibited; for ??????? [porneia] not only means fornication, but adultery, incestuous mixtures, and especially the prostitution which was so common at the idol temples, viz. in Cyprus, at the worship of Venus; and the shocking disorders exhibited in the Bacchanalia, Lupercalia, and several others.” (Clarke’s commentary, from http://www.e-sword.net/commentaries.html , Acts 15:20, emphasis added)
* “and from fornication; not spiritual fornication or idolatry, but fornication taken in a literal sense, for the carnal copulation of one single person with another” (Gill’s commentary , Acts 15:20, emphasis added)
* “Fornication – Hebrew: zanah / Greek: porneia
Fornication is voluntary sexual intercourse between a man and woman who are not married to each other. Adultery is one type of fornication.
In every form, fornication was sternly condemned by the Mosaic law among God’s people, the Israelites (Lev. 21:9; 19:29; Deut. 22:20-11, 23-29; 23:18; Ex. 22:16). (See ADULTERY.)
Fornication is also mentioned many times in the New Testament (Matt. 5:32; 19:9; John 8:41; Acts 15:20, 29; 21:25; Rom. 1:29; 1 Cor 5:1, 6:13, 18, 7:2; 10:8; 2 Cor 12:21; Gal 5:19; Eph 5:3; Col 3:5; 1 Thess. 4:3; Jude 1:7; Rev. 2:14, 20-21; 9:21; 14:8; 17:2,4).
“The Greek word for ‘fornication’ (porneia) could include any sexual sin committed after the betrothal contract. …In Biblical usage, ‘fornication’ can mean any sexual congress outside monogamous marriage. It thus includes not only premarital sex, but also adultery, homosexual acts, incest, remarriage after un-Biblical divorce, and sexual acts with animals, all of which are explicitly forbidden in the law as given through Moses (Leviticus 20:10-21). Christ expanded the prohibition against adultery to include even sexual lusting (Matthew 5:28).” (Dr. Henry M. Morris)
The word “fornication” is sometimes used in a symbolic sense in the Bible, for example, meaning a forsaking of God or a following after idols (Isa. 1:2; Jer. 2:20; Ezek. 16; Hos. 1:2; 2:1-5; Jer. 3:8-9).” (christiananswers.net , emphasis added)

So the Greek word porneia can mean adultery (which is sex outside of marriage), incest (which is sex outside of marriage), prostitution (which is sex outside of marriage), fornication (which is sex outside of marriage), etc., depending on the context.

What it boils down to is that sex outside of marriage is always a sin, whether it’s adultery, incest, prostitution, fornication, etc.

Now let’s take a look at what the New Testament says about fornication. For example, Jesus said that fornication is in the same category as murder, adultery, blasphemy, etc.:

“For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man.” (Matthew 15:19-20, KJV)

Abstaining from fornication was one of the rules given to the Gentile Christians by the apostles and elders of the Church:

“Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.” (Acts 15:19-20, KJV)

The apostle Paul told the church at Corinth that they should have mourned the fact that a man among them was committing fornication:

“What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.” (1 Corinthians 4:21-5:2, KJV)

In the above passage, the woman who was involved in the affair (“his father’s wife”) was married, and therefore she was committing adultery. However, the man who was involved in the affair was not married, because he was committing fornication rather than adultery (for example, notice that Matthew 15:19-20 (above) uses different Greek words to distinguish between adultery and fornication, as Paul did in Galatians 5:19-21 below). The above passage doesn’t say that the man had sex with his own mother, so this wasn’t incest. There is also no hint of prostitution. In modern terminology we would say that he had an affair with his stepmother, and since he was unmarried then by definition he was having premarital sex (premarital sex does not imply that the man and woman intend to get married).

Paul also told the church at Corinth not to associate with fornicators, and he said that the above fornicator should be put out of their fellowship (referring to him as a “wicked person”):

“I wrote unto you in an epistle not to company with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person.” (1 Corinthians 5:9-13, KJV)

Our bodies are not meant for fornication:

“Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.” (1 Corinthians 6:13, KJV)

Fornication is a sin against our own body, and we are told to run away from fornication:

“Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” (1 Corinthians 6:18-20, KJV)

The Israelites committed fornication in the wilderness, and thousands of them were killed. This was written down as an admonishment (warning) to us:

“Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” (1 Corinthians 10:8-11, KJV)

Paul gave the Galatian church a list of sins of the flesh, and notice that adultery and fornication were at the top of the list:

“Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” (Galatians 5:19-21, KJV)

Fornication must not be found (“named,” as in 1 Corinthians 4:21-5:2, above) among Christians:

“But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;” (Ephesians 5:3, KJV)

It is the will of God that we abstain from fornication:

“For this is the will of God, even your sanctification, that ye should abstain from fornication” (1 Thessalonians 4:3, KJV)

Sodom and Gomorrha gave themselves over to fornication, and they are set forth as an example:

“Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.” (Jude 1:7, KJV)

Jesus told the church at Pergamum that He had a few things against them, including the fact that they held to the doctrines of someone who led God’s people to commit fornication:

“But I [Jesus] have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.” (Revelation 2:14, KJV)

Jesus told the church at Thyatira that He had a few things against them, including the fact that they were putting up with someone who led them into fornication and idolatry:

“Notwithstanding I [Jesus] have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.” (Revelation 2:20, KJV)

Fornication is listed with other sins which need to be repented of, such as demon-worship, murder, sorcery, and theft:

“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.” (Revelation 9:20-21, KJV)

Earlier we saw that the word “fornication” has had the meaning of premarital sex from at least the 14th century, and it still has that meaning today. The KJV was written in 1611, so the word “fornication” in the above passages conveys the meaning of premarital sex. For example, notice that some of the above passages make a distinction between adultery and fornication.

As we can see in the above passages, God has strong views against fornication. Therefore, so should we.

Now, notice that Paul said that the Church will be presented to Christ as a pure virgin bride:

“I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” (2 Corinthians 11:2)

This indicates that in Scripture, purity and virginity are highly valued before marriage. Premarital sex takes away that purity and virginity. For those who have already lost that purity before marriage, God is willing to forgive our sins and purify us from all unrighteousness (1 John 1:9). Christian recording artist Rebecca St. James points out that if we have made the mistake of having sex before marriage then we can repent and give our sexuality back to God and become “recycled virgins.” As I see it, the idea of being a “recycled virgin” means that we have received forgiveness from God and we are now keeping ourselves pure for marriage by abstaining from sex (just like a virgin).

Paul also said that if unmarried people cannot control their passions then they should get married:

“Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion.” (1 Corinthians 7:8-9)

The above passage says that if unmarried people can’t control their passions, then they should get married. Paul didn’t say that they should give in to their passion by having premarital sex, but instead he gave them two options: Either control themselves or get married. This clearly indicates that premarital sex is a sin.

Another thing Paul said was that men should have a wife and women should have a husband, in order to avoid fornication:

“Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.” (1 Corinthians 7:1-2, KJV)

Again, God has strong views against fornication, and we have specifically been told that there are only two valid options when we are burning with passion. Our options are to control ourselves or to get married. We are never given the option of having premarital sex.
Common Questions

Here are some questions that I am sometimes asked concerning premarital sex:

* “Is it okay to have sex if you’re totally in love with each other, and you’re totally certain that you’re going to marry each other and spend the rest of your lives together (especially if you’re engaged to be married)? What if you’re over 30 or 40, or what if you had previously been married before? Is premarital sex okay at that point?”

Notice that after you are married, then sex is appropriate between you and your spouse. But before you are married it would be premarital sex (fornication). So if premarital sex is a sin, then it’s a sin up until the moment you are married. The New Testament never says that if you’re totally in love with each other and you’re committed to each other and you’re certain that you will get married, then premarital sex is okay. The New Testament also never says that premarital sex is okay if you’re over a certain age, or if you had previously been married before, or anything like that. Sorry, but there are no “loopholes”!

Consider that there are many people who were engaged to be married, and who expected to spend the rest of their lives together, but then they broke up. Some of them gave their virginity to each other because they were certain that they would get married, and they ended up regretting that they gave up their virginity to the wrong person. Life is full of uncertainties, and you’re not married until you’re married!

* “Is oral sex okay? Is fondling okay? Is “heavy making out” okay? Is it okay to see each other naked?”

Sometimes we want to know how far we can go without “crossing the line,” but remember what the New Testament says:

“Flee fornication.” (1 Corinthians 6:18, KJV)

God has told us to run away from fornication. Therefore, it’s best not to go anywhere near “crossing the line.” We might want to know if it’s safe for us to fondle and touch each other sexually (even fully clothed), or to have oral sex instead of intercourse, or to see each other naked, etc., but notice that those are not the attitudes that the Bible tells us to have. All of those things will increase our desire and temptation to have sex, but the Bible says to run away from those temptations rather than indulging in them.

Sometimes people think they’ll be able to stop short of having sex, but the problem is that you don’t really know for sure that you will be able to stop. Sexual feelings and emotions can be very powerful, and it might be very difficult to stop yourself from going too far. Even if you’re able to exercise self-control and stop yourself before having sex, you can’t be sure that your partner will be able to exercise self-control at that point.

Concerning oral sex, here are some other things to consider. When you finally meet your future spouse, will you be happy to learn that he or she had oral sex with other people? Will he or she be happy to learn that you had oral sex with other people? What if you or your future spouse have an incurable sexually-transmitted disease from oral sex with other people, such as herpes or AIDS? Is it really worth the pain and heartbreak that you might be bringing into your marriage?

What it boils down to is that it’s best to avoid any situations which will cause sexual temptation, such as touching each other sexually, being naked (or near naked) with each other, “making out,” or sometimes even just being alone together. This might seem difficult to do when our emotions are flying high for that special person, but keep in mind that when we follow God’s plan then everything always works out for the best!

Conclusion

We saw that long before the KJV was written, the English word “fornication” had the meaning of premarital sex, and it still has that meaning today.

We saw that when Bible translations and Bible commentaries talk about premarital sex, they often refer to it as fornication.

We saw that God has strong views against fornication, and therefore so should we.

Nowhere in the New Testament are we told that premarital sex is acceptable in God’s eyes. Nowhere in the New Testament do we see anyone having sex outside of marriage without being strongly chastised for it.

In fact, fornication is so detestable to God that it’s the only sin in the entire New Testament which we are specifically told to run away from! (1 Corinthians 6:18, above).

Keep in mind that if you have made the mistake of having sex before marriage, then forgiveness and restoration are only a prayer away (see 1 John 1:8-10). You can make the decision to become a “recycled virgin” (as Rebecca St. James puts it) by receiving forgiveness from God and then keeping yourself pure for marriage by abstaining from sex (just like a virgin).

For unmarried Christians, I recommend a book by Joshua Harris called I Kissed Dating Goodbye (as well as his follow-up book called Boy Meets Girl ). Some people agree with his thoughts on giving up dating, and some people disagree, but I recommend these books because he provides some great insights on how to have a Godly relationship before marriage. Even more importantly, he gives some powerful guidelines on how to know if a person is the mate that God intends for you to have. After all, sometimes we get so emotionally involved with a person that we miss hearing from God about whether or not that person is meant to be our future spouse. Christians are not supposed to get divorced (except possibly in the case of adultery), so if we make the wrong decision and marry the wrong person then we’ll be stuck in a marriage which is not the perfect marriage that God intended for us to have (and which we always dreamed of having).

In addition, check out Rebecca St. James’ book called Wait for Me . Her song “Wait for Me” (written to her as-yet-unknown future husband) has had a huge impact on unmarried Christians around the world as they wait for God to bring them their future spouses. Also check out her book called Pure , which “proves that purity is anything but old-fashioned and boring. It’s edgy and relevant. Rebecca lives it–and readers can live it too.”

For some ideas on how to discern if someone is the perfect spouse for you, consider taking a look at my article called How to Hear the Voice of God.

All for Your glory, Lord Jesus!

From Dave Root at Layhands.com

Modification History

  • 09/30/2009 – Reorganized the information. Added more passages on fornication. Added more information in the section called “Common Questions.” Modified the “Conclusion” section.
  • 11/02/2005 – Removed 1 Timothy 5:1-2, which talks about treating other Christians as brothers and sisters. I had said that if a guy must treat a girl as his sister, then this pretty much rules out premarital sex. However, this isn’t a strong argument because it would rule out any kind of romance.
  • 05/16/2005 – Modified some of the wording throughout the article. Added some definitions of the English word “fornication” and the Greek word porneia. Added a section called “Common Questions.” Added a link to my article called “How to Hear the Voice of God.”
  • 07/29/2003 – Added links to some books by Joshua Harris and Rebecca St. James.
  • 08/17/2001 – New article.
  • All Scripture quotations, unless otherwise indicated, are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION (R). NIV (R). Copyright (C) 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved. (Emphasis added.)This material is not copyrighted. Please feel free to use it in any way which will glorify the Lord Jesus Christ!

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The Way That Seems Right, But Ends In Death

by Charles Grandison Finney
President of Oberlin College
from “The Oberlin Evangelist” Publication of Oberlin College
Lecture IV
July 6, 1859
Public Domain Text

Prov. 16:25  “There is a way that seemeth right unto a man, but the end thereof are the ways of death.”
The same words occur also in Proverbs 14:12, showing that the sacred writer felt deeply the force of
this truth.

We must first enquire,
I. What is meant by seeming to be right.


II. What is the doctrine of the text?


III. This one way, what is it?


IV. Why do men think this way to be right?


V. But why do men thus deceive themselves?


VI. This sort of obedience is not the way to heaven.


VII. How should a man act if he may not do what seems to him right?

I. What is meant by seeming to be right.
The original word denotes what lawyers express by saying a thing is right “prima facie” — on its face
– at first appearance — as the case presents itself at first view and without looking at the other side.

Unless objections appear, it is to be assumed as true. The word implies a want of certainty. It does not

preclude doubt or further investigation. Indeed if the matter be one of any importance, there ought to
be further investigation, notwithstanding all this appearance of being right. The original word applies
naturally to an opinion adopted loosely, on a merely surface view and without honest and thorough
investigation. It also implies a credulous state of mind as to this way that seems right. The mind is
very willing to satisfy itself with a mere seeming.
Such I take to be the meaning of the phrase “seemeth to be right.”

II. What, then, is the doctrine of the text?
1. Plainly this — that we may think we are right and are doing right, when in truth we are utterly
wrong. It may seem that we are in the way to heaven, while we are really in the way to hell.
2. Hence it is of vital consequence to enquire and ascertain what this way is. It is remarkable
that the text speaks of one way, there is a way that seemeth right to a man. It does not indeed
expressly affirm that there is but one, yet it may be inferred that the writer’s mind rested on one
general way in regard to which men deceived themselves to their ruin.

III. Let us therefore enquire for this one way, what is it?

I answer, in general it is the way of obeying God’s commands merely in the letter and overlooking the
Spirit. In this way men overlook that in which alone real obedience to God consists, namely, the state
of mind — the real motive and spirit in which a deed is done. Men do what their conscience demands,
outwardly, but not with the heart. They obey in the letter, but they disobey in the spirit. Their
obedience is constrained, not loving and cheerful; and therefore, it is really no obedience at all. They
yield to the demands of their conscience as to the letter of the precept; and there, with them,
obedience ends. This seems to them to be obedience, and therefore they expect from it God’s favor
and heaven at last; but they deceive themselves; for the end of this way is only death.
But it will be well to enquire here –

IV. Why do men think this way to be right?
Because it is required, both by conscience and by the sacred scriptures. For example, honesty in
business; prayer to God. These and similar duties, both conscience and the Bible require. Of course it
seems right to do them. And it truly is right. Outwardly, it is the thing God demands. But they
overlook the fact that God does and must demand something more than the outward. They forget that
real obedience consists in the loving state of mind in which the externally right things are done. They
forget that, while “man looketh on the outward appearance, God looketh on the heart.”

V. But why do men thus deceive themselves?
1. Because they are in a dishonest, selfish state of mind. They are in a state like Paul’s when he
verily thought he ought to do many things contrary to the name of Jesus of Nazareth; but the
reason of his verily thinking so lay in the strong committal of his soul to Judaism and to his
selfish interests in that system. Really he was not in an honest state of mind, and therefore was
The Way That Seems Right, But Ends In Death Text by Charles G. Finney from “The Oberlin Evangelist”

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not prepared to judge truly in such matters. In a dishonest state of mind, men are satisfied with
cheap service done for God. They are by no means careful to give Him good measure. Perhaps
they do not even think for a moment that, by the very necessity of His position as Moral
Governor of the universe, He must demand the sincere homage of the heart. They think to turn
Him off with miserably cheap service. They would not themselves be satisfied with such
service from their own wives or children. A merely outside show of obedience and affection
would not satisfy them. Yet strangely they assume that such outside obedience in their case will
satisfy God! Being in a thoroughly selfish state of mind, they are blind to the spiritual demands
of God’s law. They have no just conceptions of the real nature of their own righteousness. They
assume it to be a fair and perfect robe, but God accounts it only as filthy rags — not rags only –
but filthy rags — loathsome and foul — intolerable.
2. Such persons are blind to the spirit of God’s law. For example, the law which requires them
to pay a debt to a neighbor. In a selfish spirit, one will pay such a debt because the civil law
demands it, and he cannot avoid paying it. Or he may do it selfishly to sustain his reputation.
But the truly benevolent man pays this debt out of love to his neighbor. He remembers the law,
“Thou shalt love thy neighbor as thyself,” and he considers nothing less than this, as real
obedience to God. Because he loves his neighbor, therefore he pays to him what he owes him.
This, and this only is obeying in the true spirit of obedience.
3. So selfish men go to the house of God to please themselves and not to please God. They have
no heart in it. This seems to them to be right, but it seems so, only because they are selfish, and
do not deeply consider the matter. They do not ask themselves — Would I be pleased with such
service from my wife or from my children? Would I be satisfied if my servants thought only of
the outward appearance and had no proper respect for my feelings and wishes?
This kind of service is all wrong, however right it may seem. It does not answer the
demands of the law of God. This law demands the homage of the heart, and can accept of
nothing less. How then can it accept that which is wholly selfish?
VI. This sort of obedience is not the way to heaven.
1. It does not make the heart mellow, humble, holy; indeed it has no such influence at all, but
rather the opposite. It only makes the heart vain, proud, hard and yet more selfish.
2. It should never be forgotten that any obedience which is not from the heart and from real
love is no obedience at all.
3. People are prone to congratulate themselves on their selfish and external obedience, but such
obedience is not performing their duty to God or to man either. It leaves the soul in sin and in
bondage.
4. This delusion is wholly inexcusable.
VII. Some men, willing to justify themselves, will ask — How should a man act if he may not do
what seems to him right?
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1. I answer, he may and must do what seems right to him; he must follow the dictates of his
conscience; but he must see to it that his mind be honest and that his conscience be enlightened.
For this, he is responsible. He can be honest; he can open his eyes to see God’s claims in their
true light.
2. Such selfish men obey their conscience only apparently, not really, for in its proper action,
conscience requires a right heart. It demands all this and is satisfied with nothing less.
Conscience requires that the mind be upright and the heart truly obedient. It cannot be satisfied
with obedience that is merely in the letter and not in the Spirit. Hence it is plain that selfish men
do not really obey conscience.
3. Again, their obedience is only servile. It is not done in the spirit of heaven and does not mold
them into this spirit. It has no tendency to prepare them for the purity of heaven, and cannot,
therefore, fit them to enter easily and naturally into the obedience and worship of that world of
purity and love. God requires something more than a mere seeming to be right, and selfish men
really know, deep in their heart, that such worship is only a seeming.
REMARKS.
1. This class of persons abstain from open vice. Such vice cannot seem to be right to anybody. With
any amount of effort, they cannot make it seem right. Hence this way that seems right to a man must
be one of strict outward morality and of correct external observance. If men do what seems to be their
duty, they cannot stop short of this, for nothing less than this can ever seem to be their duty. A man
has been to meeting; he has paid his honest debts; therefore, say they, all is right. All this looks right;
nothing less than this could even look right. But those who neglect the outward cannot even suppose
their course to be right. It cannot seem right to an honest mind. They trust they are right, they say. Ask
them — Are you walking with God? I trust so, they reply. Are you resting on Christ alone? I hope so.
But you observe they speak only with much qualification, not with confidence. This is quite different
from the manner of the sacred writers. They do not say — We trust we are right; we hope we are God’s
people; but they say — “We know in whom we have believed;” “We know that we have passed from
death into life because we love the brethren.” The men of whom the text speaks, say all that they dare
say — all they ought to say of themselves. It is only a faint sort of hope and trust that they have. They
altogether lack the clear, strong, decided conviction which the inspired writers felt and expressed.
2. Again, they look only to the proximate intentions — not to the ultimate; they think only of the
outside. They went to public worship; yes they were there. That was all. They do not claim their
hearts were there. Ask them, Is that obeying God? I hope so, say they — but in their hearts their
confidence that God can accept it must be very weak. Are the old heart and the new one, just the
same? Is the new no better than the old?
3. Men will often deceive themselves even out of the Bible itself. The things said in the Bible of
sinners and hypocrites they apply to Christians and so they find something which both meets their
case and encourages their hopes that they are Bible Christians. How sad a thing is this!
4. These self-deceived men have no heart in their worship of God. Their souls are not all liquid,
flowing out in praise, and full of love and of heaven. There is none of the spirit of heaven in their
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hearts. Yet they think they mean to do right and to do their duty. It seems so to them. They are in the
way that seemeth right. They read their Bibles; they go to the house of God; they do a great many
things; but all goes no farther than right seeming. It is right only in the outward — the letter. The
inward is still all wrong. Jesus Christ is not formed in them, the hope of glory. How awful that men
should be deceived by this mere seeming! Mark that man. He goes on with his doings, his hope
perhaps still growing a little brighter. How awful to think that he must wake at length in hell! A
woman who had lived long with a dull Christian hope, but seemed to herself to be nearly ripe for
heaven, drew very near to the grave; she sunk away, and they thought she was really dead — when
suddenly she started up, shrieked once with an expression of unutterable horror, — Is this hell? then
fell back again and passed away! We cannot know what she saw! Yet who would wish to die so?
My dear hearers, the time is short ere we shall know our fitness or unfitness for the eternal world, past
all uncertainty, or mistake. No longer here; the places that know us now shall know us no more then.
If this day were to be your last, what would you do? Would you not say, I cannot be satisfied with a
mere seeming — I must absolutely know that all is right? What is your state today? Do you say — I
have examined my foundation; I have not been satisfied with merely seeming to be right? But even
you, if this day were surely known to you to be your last, would say, (would you not?) I must be more
certain. I must go over this whole ground again, for how can I rest while the least possibility of doubt
remains! Let this work be honestly done, from first to last; lay your soul bare to the searching of God’s
word and Spirit; cry unto Him — “Search me, O God, and try my thoughts; prove me and know my
ways, and lead me in the way everlasting.” Leave no room for mistake in a matter of such enduring
moment. See to it that you, at least, be not of those who go in a way that seemeth right, but the end
thereof are the ways of death.
GLOSSARY
of easily misunderstood terms as defined by Mr. Finney himself.
Compiled by Katie Stewart
Complacency, or Esteem: “Complacency, as a state of will or heart, is only benevolence
modified by the consideration or relation of right character in the object of it. God, prophets,
apostles, martyrs, and saints, in all ages, are as virtuous in their self-denying and untiring
labours to save the wicked, as they are in their complacent love to the saints.” Systematic
Theology (LECTURE VII). Also, “approbation of the character of its object. Complacency is
due only to the good and holy.” Lectures to Professing Christians (LECTURE XII).
1.
Disinterested Benevolence: “By disinterested benevolence I do not mean, that a person who is
disinterested feels no interest in his object of pursuit, but that he seeks the happiness of others
for its own sake, and not for the sake of its reaction on himself, in promoting his own
happiness. He chooses to do good because he rejoices in the happiness of others, and desires
their happiness for its own sake. God is purely and disinterestedly benevolent. He does not
make His creatures happy for the sake of thereby promoting His own happiness, but because He
loves their happiness and chooses it for its own sake. Not that He does not feel happy in
promoting the happiness of His creatures, but that He does not do it for the sake of His own
gratification.” Lectures to Professing Christians (LECTURE I).
2.
Divine Sovereignty: “The sovereignty of God consists in the independence of his will, in 3.
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consulting his own intelligence and discretion, in the selection of his end, and the means of
accomplishing it. In other words, the sovereignty of God is nothing else than infinite
benevolence directed by infinite knowledge.” Systematic Theology (LECTURE LXXVI).
Election: “That all of Adam’s race, who are or ever will be saved, were from eternity chosen by
God to eternal salvation, through the sanctification of their hearts by faith in Christ. In other
words, they are chosen to salvation by means of sanctification. Their salvation is the end- their
sanctification is a means. Both the end and the means are elected, appointed, chosen; the means
as really as the end, and for the sake of the end.” Systematic Theology (LECTURE LXXIV).
4.
Entire Sanctification: “Sanctification may be entire in two senses: (1.) In the sense of present,
full obedience, or entire consecration to God; and, (2.) In the sense of continued, abiding
consecration or obedience to God. Entire sanctification, when the terms are used in this sense,
consists in being established, confirmed, preserved, continued in a state of sanctification or of
entire consecration to God.” Systematic Theology (LECTURE LVIII).
5.
Moral Agency: “Moral agency is universally a condition of moral obligation. The attributes of
moral agency are intellect, sensibility, and free will.” Systematic Theology (LECTURE III).
6.
Moral Depravity: “Moral depravity is the depravity of free-will, not of the faculty itself, but of
its free action. It consists in a violation of moral law. Depravity of the will, as a faculty, is, or
would be, physical, and not moral depravity. It would be depravity of substance, and not of free,
responsible choice. Moral depravity is depravity of choice. It is a choice at variance with moral
law, moral right. It is synonymous with sin or sinfulness. It is moral depravity, because it
consists in a violation of moral law, and because it has moral character.” Systematic Theology
(LECTURE XXXVIII).
7.
Human Reason: “the intuitive faculty or function of the intellect… it is the faculty that intuits
moral relations and affirms moral obligation to act in conformity with perceived moral
relations.” Systematic Theology (LECTURE III).
8.
Retributive Justice: “Retributive justice consists in treating every subject of government
according to his character. It respects the intrinsic merit or demerit of each individual, and deals
with him accordingly.” Systematic Theology (LECTURE XXXIV).
9.
Total Depravity: “Moral depravity of the unregenerate is without any mixture of moral
goodness or virtue, that while they remain unregenerate, they never in any instance, nor in any
degree, exercise true love to God and to man.” Systematic Theology (LECTURE XXXVIII).
10.
Unbelief: “the soul’s withholding confidence from truth and the God of truth. The heart’s
rejection of evidence, and refusal to be influenced by it. The will in the attitude of opposition to
truth perceived, or evidence presented.” Systematic Theology (LECTURE LV).
11.
.
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