Truth Magazine

By Hoyt H. Houchen

Question: Since the Holy Spirit knows the mind of God, does that mean that He knows when Christ is coming again?

Reply: It is true that the Holy Spirit knows the mind of God. “For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God” (1 Cor. 2:11). The idea here is that, as no one knows the thoughts of a man but the man himself, so no one knows the thoughts of God but the Spirit of God. And, as no one can know the thoughts of a man unless he reveals them, so no one can know the thoughts of God unless He reveals them. Thus what He wants us to know He has revealed by the Holy Spirit. God is the author of the Bible, so it is the word of God. His word is revealed to us by the Holy Spirit (2 Tim. 3:16, 17; 2 Pet. 1:19-21). But now we have access to God’s word, made possible by the Holy Spirit who revealed it. This is divine revelation.

As to when Christ is coming again, did the Holy Spirit have knowledge that Jesus did not have? Jesus told His disciples in Matthew 24:36, “But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.” Whether the event referred to here is the destruction of Jerusalem which was at hand (the day of calamity), or the second coming of Christ at the end of the world which is yet to come, is not the issue here. The question is: did the Holy Spirit know something that Jesus did not know?

The three persons in the Godhead know all things (Jn. 16:30; 21:17; 1 Jn. 3:20; etc.). But what is overlooked by some is that any one of the three may limit the exercise of His own knowledge. Calvinists assume that God has foreknown from eternity everything that is to come and pass and that His decrees are immutable. This, of course, is the basis of their doctrine of unconditional election and reprobation, But there are some things which God may choose not to know. We mortal beings, therefore, are presumptuous when we attempt to probe the mind of God, Christ or the Holy Spirit to determine what they know or what they do not know. “For who hath known the mind of the Lord? or who hath been his counselor?” (Rom. 11:34).

Omniscience is an attribute of deity. This attribute enables Jesus to even know what man thinks (Jn. 2:25); only deity has such knowledge. Why then did Jesus not know when He would return? Jesus was incarnate here upon earth. Since He had a human body, He also had a human mind. We are told in Luke 2:52 that “Jesus advanced in wisdom and stature. . . .” While a child at Nazareth, He most likely learned the carpenter’s trade and continued to grow mentally and physically. A finite mind would not contain all knowledge. His divine nature, on the other hand, was omniscient, as we stated. This is not to say that His human mind had any erroneous ideas. On His human side (He was made in the likeness of men, Phil. 2:7), He was not omniscient or omnipotent else He would not have been tempted to sin. But He was tempted (Matt. 4:1; Heb. 4:15). In His human nature, if He could not sin, then how could He be tempted at all?

The Holy Spirt can know when Christ is coming again, but we must not presume to probe whether He does or not; because He can opt to limit His own omniscience. This being the case, we really do not know whether He does or does not know when Christ will come again. Jesus apparently did not exercise His divine attribute of omniscience to know when He would return. He exercised His human mind as to this event; therefore, from the standpoint of a man, He did not know the time of His future return. Our finite minds are completely incapable of comprehending everything that is involved in this matter. R.C.H. Lenski sums it up well in his comment on Matthew 24:36. “How the incarnate Son could thus restrict the use of his divine attributes is one of the mysteries of His person; the fact is beyond dispute” (The Interpretation of St. Matthew’s Gospel, p. 955).

Guardian of Truth XXIX: 3, pp. 72, 78
February 7, 1985

By Larry Ray Hafley

The profound, prophetic promise of Joel was pronounced by the apostle Peter, “And it shall come to pass that whosoever shall call on the name of the Lord shall be saved” (Acts 2:21; Joel 2:32). Paul repeated it in Romans 10:13. Any object of the prophets and subject of the apostles dealing with salvation is worthy of conscientious consideration and evaluation. For that reason, we shall study this timely text.

The Time

What period of time is it when men shall call on the name of the Lord and be saved? (1) It was not during Joel’s day for he said, “And it shall come to pass afterward” (Joel 2:28). (2) It was not during the personal ministry of Jesus on earth. Jesus, after His resurrection but before His ascension, said that repentance and remission of sins in His name was yet to be preached, but He implied that it was to commence soon (Lk. 24:47-49). (3) The time is now: “Today is the day of salvation” (2 Cor. 6:2). It has been since the day of Pentecost in Acts 2; Peter said, “This is that which was spoken by the prophet Joel” (Acts 2:16-21). Jesus told the apostles they would preach salvation in His name when they received “power from on high” (Lk. 24:46-49; Acts 1:8); that is, “after the Holy Ghost is come upon you.” In Acts 2, the Spirit and the power came. But power to do what? Power to preach remission of sins in the name of Jesus the Christ. So, Acts 2 marks “the beginning at Jerusalem” (cf. Lk. 24:47; Acts 11:15). Since then (not before), and until the last trump shall signal the end of this present world, the time for calling on His name extends.

The People

Who are the people included in this sublime and glorious invitation? Some of God’s covenants with men have been exclusive. (1) Not everyone, for example, was included in the covenant of circumcision or the sabbath (Ex. 31:17; Deut. 5:3). (2) The Jews were the ones to hear the message of the “limited commission,” as it has been called, not the Gentiles or Samaritans (Matt. 10:5). (3) However, all men may call on the name of the Lord and be saved – “For whosoever shall call . . . .” That was Paul’s emphasis in Romans when he cited our text, “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (Rom. 10:12). “Every creature,” “all nations,” whosoever will” – these and other similar utterances reveal that all men everywhere are amenable to the gospel appeal. The scriptural summons is as broad as God’s grace, as deep as His love and as high as His mercy.

The Action

What action is intended by the words “call on the name of the Lord”? (1) It does not mean that nothing is to be done. To call on the name of the Lord implies something. Salvation is conditioned upon one’s calling; hence, there is something one must do to be saved. (2) It does not mean to say, “Lord, Lord,” to cry to Him without obeying His word. Jesus said, “And why call ye me, Lord, Lord, and do not the things which I say?” (Lk. 6:46). It is true that calling on the name of the Lord will save, but, “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matt. 7:21). Thus, whatever calling on His name is, it is not done by saying, “Lord, Lord.” According to Jesus, the one who obeys Him is the one who calls on His name. (3) Since Peter first announced that “whosoever shall call on the name of the Lord shall be saved,” it is proper that we allow him to explain what he meant. When his audience believed, they cried out, “Men and brethren, what shall we do?” They knew that whosoever would call on the Lord’s name would be saved; now, they desire to know what to do to call on His name. So, Peter says, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost” (Acts 2:38). This harmonizes with what the believing, penitent Saul was told, “And now why tarriest thou? Arise, and be baptized and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Since there is no salvation in any other name under heaven (Acts 4:12), we must appeal to His authority, submit to His will, and obey His word (Matt. 28:18-20; Mk. 16:15,16). Have you been baptized in the name of the Father, Son and Holy Spirit for the remission of sins, calling on His name?

The Result

What is the result, the consequence, of calling on His name? (1) The aim is not carnal or worldly. It will not procure or assure physical health or social and economic stability. (2) The effect will not insure against future sin and ruin (1 Cor. 9:27; Gal. 5:4,7; Heb. 10:26-29; 2 Pet. 2:20-22). (3) The purpose of the calling is that one “shall be saved.” Oh, what a glorious thought. What a wonderful knowledge! Every sin, every stain and blot on the soul is washed away by the blood of Christ in the power of His holy name.

“Shall be saved” is equivalent to “the remission of sins,” or “that your sins may be blotted out” (Cf. Acts 2:21, 38; 3:19). Jesus said, “He that believeth and is baptized shall be saved” (Mk. 16:16). Jesus said, “remission of sins” was to be preached “in His name” (Lk. 24:47). Thus, the one who believes on His name and repents and is baptized in His name “for the remission of sins,” “shall be saved” (Cf. Acts 2:21, 38; 10:43).

What inexpressible joy should flood the souls of all who are saved. Are you saved? Have you called on His name as He directs? Before time gasps and dies, before that awesome Judgment day shall find us before the bar of God, will you not call on the name of the Lord and be saved? Do not pillow your head tonight before you resolve your soul’s salvation. Call on the living, loving name of the Lord and be saved while you have the time and opportunity.

Guardian of Truth XXIX: 3, pp. 70, 84
February 7, 1985

By Mike Willis

Those who watch the nightly news on the various network and cable channels probably tire of hearing depressing news. The news coverage concentrates on bad news-a murder in some quiet town, a war in some remote part of the earth, an earthquake, flood, or tornado, bad signs in the economy, etc. The list could be continued through several pages. We tire of hearing bad news.

The gospel of Jesus Christ is “good news.” The word “gospel” comes from a word which means “good news.” The announcement of the arrival of the long-expected Messiah, of His mission to free men from the guilt and punishment of sin, and of the eternal home which He has prepared for us in heaven is good news. It has not always been welcomed.

Luke records the occasion when Jesus announced the fulfillment of Isaiah 61:1-3 in Nazareth. One Sabbath day, Jesus attended synagogue services, took the scroll of Isaiah, and read:

The Spirit of the Lord is upon me, because he bath anointed me to preach the gospel to the poor; he bath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord (Lk. 4:18-19).

He closed the scroll and said, “This day is the scripture fulfilled in your ears” (Lk. 4:21). The Jews could not accept Jesus, whom they knew as the son of Joseph-an ordinary boy from their home town, as the long-awaited Messiah. Consequently, they led Jesus outside of Nazareth to kill Him by throwing Him off a cliff. He escaped them.

Despite the Jewish rejection of Jesus in Nazareth, we learn several things about the “good news” which characterizes the gospel. Let us consider these points.

The Good News Of The Gospel

1. The good news is announced to the poor. The gospel is available to every man, whether he be rich or poor. Those who might be economically rich, however, must be poor in spirit to receive its benefits. This refers to “an attitude of the soul toward God-the attitude that grows out of the profound realization of utter helplessness and beggary as far as any ability or possession of self are concerned. These wretched beggars bring absolutely nothing to God but their complete emptiness and need, and stoop in the dust for pure grace and mercy only” (R.C.H. Lenski, Interpretation of Luke, p. 250).

There is no good news to announce to those who are haughty and arrogant, who feel that they have need of nothing (cf. Rev. 3:17). The Lord has promised nothing to men of this disposition. But to those of a meek and contrite spirit, Jesus has good news to announce.

2. The Lord will heal the brokenhearted. The deliverance of the gospel is from sin; hence, all of the things which the gospel does for man relate to how sin has ravaged us. The gospel is an announcement of “healing” because sin might be compared to what a disease does to us. Sin has made us sick with a terminal illness. The Lord brings healing from the disease of sin. I need not face eternal death, the damnation of hell, because Jesus has brought healing.

The description of us as “brokenhearted” describes our inner disposition as a result of our sin. Many of us have sat at the hospital with those who have a relative with a terminal illness. They are brokenhearted because of the effect which the disease has wrought in the body of their friend and relative. You can imagine the reaction an announcement from the doctor would bring which told the one suffering from a terminal illness that a medicine had been found which could heal him immediately. Similarly, we who are brokenhearted over the effect of sin rejoice in the good news that Jesus can heal us from all our diseases of sin. By healing us from the disease of sin, Jesus also heals our broken heart. He brings us joy and happiness. This is the good news of the gospel.

3. The Lord preaches deliverance to the captives. The prophecy of Isaiah was written to those who faced Babylonian captivity. Deliverance from captivity could be understood easily by those who had been taken from their homes in Jerusalem into the foreign country of Babylon to serve as slaves. They desired deliverance.

The deliverance which the Messiah brought is deliverance from sin. However, we must understand that we have been servants of sin, in bondage to sin, and under the yoke of the Devil (cf. Jn. 8:34; Gal.3:22-23). Jesus releases us from the captivity of sin. He’ brings liberty and freedom to us. He announced, “And ye shall know the truth, and the truth shall make you free” (Jn. 8:32). There is deliverance from sin in the gospel. This is the good news of the gospel.

4. There is recovering of sight to those that are blind. Those who are in sin are in darkness. Preaching the gospel to those in sin is to “open their eyes, and to turn them from darkness to light” (Acts 26:18).

Those of us who have relatively good eyesight can only imagine what the world is like to those who cannot see. They live in a world of night. Blindness is more difficult to accept by those who once could see than by those born blind. To announce to a blind man that you can enable him to see would be to announce good news.

Jesus brings good news to the spiritually blind. The eyes of their heart can be enlightened; those who have lived in darkness can come to the light. This is the good news of the gospel.

5. The gospel sets at liberty them that are bruised. Sin’s effect on us is to bruise us. Sin wrecks and makes wretched the lives of those who participate in it; its consequences are devastating. To set at liberty those that are bruised is to release them from the effects of sin.

Many have been bruised by automobile accidents. Their mangled bodies reflect the tragic effects of the accident. Were a doctor to come in announcing a means of releasing such a person from the suffering of his bruised and mangled condition, all would rejoice. Jesus has done that for us. Those who have been bruised by sin are set at liberty released from the eternal consequences of the sin which they have committed. They walk away from their spiritual tragedy released from all of the suffering which it generally causes. This is the good news of the gospel.

Conclusion

We who take the gospel into the world are “gospel preachers.” We have a message of good news to announce. There is light for those who are in darkness; there is release for those in captivity; there is healing to those who are sick; there is release from suffering for those who are bruised.

The world is still suffering from the tragic effects of sin. The gospel message is still good news which will be gladly received by those who are poor in spirit. Let us hasten to take this wonderful message to them.

Guardian of Truth XXIX: 3, pp. 66, 85
February 7, 1985

By Bill Cavender

The Bible records six different trials that Jesus endured after He was seized in the Garden of Gethsemane. There were three Jewish trials: (1) Before Annas (Jn. 18:13,24); (2) Before Caiaphas, aided by a group of priests and the Sanhedrin (Mt. 26:57-68; Mk. 14:53-65; Jn. 18:14-28); (3) Before the Sanhedrin, near the dawn of day (Mt. 27:1-2; Mk. 15:1; Lk. 22:66-71). Then there was the first trial before Pilate (Mt. 27:1-2; Mk. 15:1; Lk. 23:1-7; Jn. 18:28-32). Pilate acquitted Jesus; the Jews made further charges against Him, so Pilate sent Jesus to Herod upon learning that Jesus was of Galilee (Mt. 27:11-14; Mk. 15:2-5; Lk. 23:3-7; Jn. 18:33-38). Before Herod, Jesus was mocked but not condemned as being guilty (Lk. 23:6-12). Before Pilate the second time, Jesus was sentenced to death at the instigation of the Jewish rulers, and was taken away to be crucified.

During the two trials before Pilate, Jesus was proclaimed to be innocent seven times by Pilate, in Pilate’s words and action. Consider these, please:

1. After his first conversation with Jesus, Pilate said, “I find no fault in this man” (Jn. 18:29-38; Lk. 23:4).

2. After Jesus returned to Pilate from Herod, Pilate said, “Behold, I, having examined him before, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod . . .” (Lk. 23:6-15).

3. After offering to release a prisoner to the Jews, and offering to scourge Jesus and then release Him, Luke records, “And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him . . .” (Lk. 23:22).

4. When he washed his hands before the multitude, declaring the innocence of Jesus, Pilate said, “I am innocent of the blood of this just person” (Mt. 27:24).

5. After Jesus had been mocked, whipped, and the robe put on Him, Pilate said, “Behold, I bring him forth to you, that ye may know that I find no fault in him” (Jn. 19:4).

6. When Pilate gave permission for His crucifixion, he said, “Take ye him, and crucify him: for I find no fault in him” (Jn. 19:6).

7. After Pilate learned of Jesus’ claim to be the Son of God, he talked with Jesus for the last time. John records, “Upon this Pilate sought to release him…” (Jn. 19:7-12), thus declaring, in fact, the innocence of Jesus for the seventh time.

Yet this moral coward, whose name has lived in infamy for, lo, these many centuries, delivered up to a felon’s death the only truly innocent man who ever lived on earth, the only one who truly and legally deserved to live and not to die.

But what of those moral cowards, men claiming to follow Him and to believe His claims and words, what of them? What is the difference between Pilate, the Roman, and John Doe, the Christian, who crucifies the Son of God afresh and puts Him to an open shame by sin, ugliness, bitterness, hatred, arrogance, transgression and apostasy (Heb. 6:4-8; 10:26-31)? What of them?

Guardian of Truth XXIX: 3, p. 67
February 7, 1985