Barnes church of Christ

Just say the word “millennialism” and the debate is on! Then, add a “pre,” or a “post” to it and the debate intensifies! Just what is there about this word that may turn faces red? It is not the root word, “millennial,” as it just means: “denoting or relating to a period of a thousand years. “Today the word “millennial” has taken on a new meaning, “Millennial Generation,“ that has nothing to do with our subject, but it interesting nevertheless. These words are used to refer to those now ranging in age from 18 to 33. Authors William Strauss and Neil Howe wrote about the “Millennials in Generations: The History of America’s Future, 1584 to 2069” and Journalist Bruce Horovitz gave them credit for first using the two words. In 1987 they coined the term “around the time children born in 1982 were entering preschool.”
The word “millennial” means: a period of a thousand years. In and of itself this produces no debate; however, when used in a religious context, it has been at the heart of a number of teachings; thus, debates through the years. The word is used to refer to a “Golden Age or Paradise on Earth in which ‘Christ will reign’ for 1000 years.” In this article we will look only at the basic teaching. In other articles, we will examine the teachings when “pre” or “post” is added to the word “millennial;” as in “pre-millennialism” and “post-millennialism.”
Just what did the inspired writers of the New Testament write about “millennialism?” First, it is necessary to know if the word or term “millennial” appears in the New Testament. Here is the only context which has the words “a thousand years:”
“And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. (2) And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, (3) And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. (4) And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (5) But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. (6) Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. (7) And when the thousand years are expired, Satan shall be loosed out of his prison, (8) And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea” (Rev. 20:1-8).
The first thing a person needs to know about the “Book of Revelation of Jesus Christ” (Rev. 1:1) is that it was written in HIGHLY figurative terms. Notice in verse one the words the “angel,” “having the key of the bottomless pit.” Is the “key” a literal “key,” or is it a figurative “key?” Is the “bottomless pit” literal or figurative? How do you have a literal “bottomless pit?” Then the “angel” had “a great chain in his hand.” Are these words to be taken literally or figuratively? Consider what the “angel” did with this “great chain,” and “bound him a thousand years.” Just how does an “angel” which is a spiritual being, bind Satan, who is also a “spiritual” being” with a literal chain?
Yes, no one is prepared to study the “Book of the Revelation of Jesus Christ” who is not prepared to take the necessary time to determine what words are used literally and figuratively. So, are the words, “a thousand years,” to be understood as literally or figuratively? Then, don’t forget, the “angel” “shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled.” To be sure, the “angel” was a real spiritual being and Satan is also a real spiritual being.

— Frank R. Williams

The preacher says, “Baptism is not necessary to your salvation,” do you believe the teaching? Did you know that the word “baptism,” the Greek “baptizō” appears at least sixty-three times in the New Testament? It is most interesting to notice the context where this word appears. Of course, only a few will be looked at in this article due to space and only those which are in the teaching of Christ.
The Greek word appears nineteen times in “The Acts of the Apostles,” and this is important because this book is the history of the apostles of Christ fulfilling their commission. Jesus said unto them: “… All power is given unto me in heaven and in earth. (19) Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: (20) Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Matt. 28:18-20). Luke wrote of those who heard the sermon on that first Pentecost after the ascension of Christ, as he describes their heart: “Now when they heard this, they were pricked (to pain the mind sharply, frw) in their heart, …” Those who were “pricked in their heart,” then “and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?” (Acts 2:37). Peter in answer to the question said: “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 Spirit” (verse 38). Clearly baptism has a part in “remission of sins,” just as does “repent.” For the command was: “Repent, and be baptized every one of you.” So, what is the relationship of baptism to “remission of sins?” Before answering this question, it is necessary to look at the word “for,” which is the Greek “eis” and means: “into, unto, to, towards.” This word always looks forward, never backward. Therefore, both repentance and baptism are looking toward the “remission of sins!” If baptism is not necessary to receive remission of sins, neither is repentance. However, the truth is that both are necessary in order to receive remissions of sins!
Let us follow this case and see what we can learn. Luke followed with: “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. (41) Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:40-41). In these words we have obedience to the preached word. Notice that Peter said, “Save yourselves,” which means there was something for them to do for themselves. What was it? Let Luke answer: “Then they that gladly received his word were baptized.” Did those who were “pricked in their heart” believe the teaching of Peter? Yes indeed, and it was to the saving of their souls! So, just how is it that some continue to say that baptism is not necessary in order to be saved? It appears they do not believe the teaching of the apostles! Let us here notice what Luke wrote of those saved souls: “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (verse 42). These 3,000 souls believed and “continued stedfastly in the apostles’ teaching,” which was just what Jesus had commanded the apostles to teach!
Now, let us look elsewhere and see what we can learn about baptism being necessary to being saved. Here is the evidence: 1) the men and women of Samaria (8:12); 2) Simon the Sorcerer (8:13); the Ethiopian Eunuch (8:36-39); Saul (Paul) (9:18; 22:16); Cornelius the centurion and his household (10:47-48); Lydia and her household (16:14-15); the Philippian jailer and his household (16:33); Crispus the Synagogue ruler, and his household, and other Corinthians (18:8) and the Ephesians twelve who had John’s baptism (19:3-5); all were baptized. Here is the history of baptism in “The Acts of the Apostles.” So, why did all these get themselves baptized? Peter will answer the question: “The like figure (Noah being saved by water, verse 20 frw) whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Pet. 3:21).
The question remains, do you believe the teaching of Christ, or the preacher who says; “Baptism is not necessary to being saved?” Friends, your salvation depends on your answer!

— Frank R. Williams

Your preacher preaches every Sunday morning, do you believe the teaching? Let us say, last Sunday he preached “once you are saved you are always saved;” do you believe the teaching? Here is an interesting question: “Have you ever read those words in the New Testament?” You may say, “No, but I have read the teaching in the New Testament.”
Well, here is another interesting question: “Have you ever read about a warning of losing salvation?” Allow me to help just here, you know about those Moses led out of Egyptian bondage having crossed the Red Sea, and how they were headed to the “Promised Land; thus, they were saved from Egyptian bondage. They had the promise of entering into the “Promised Land.” Yet, Paul wrote of them: “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Cor. 10:4). Get this now, “they drank of the spiritual Rock” which was Christ. Were they saved? Is there any doubt! Well, Paul continued with these words: “But with many of them God was not well pleased: for they were overthrown in the wilderness (verse 5). Does this sound like, “Once saved always saved?” So, you need more to be convinced you that “once saved, always saved” is not true!
When Paul wrote to “the churches of Galatia,” he said of some of them: “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel” (Gal. 1:6). Let us examine three words in Paul statement. First, the word “so” which is the Greek “houto” and means: “in this manner. Second, the word “soon, which expresses the “manner;” is the Greek “tacheos” and means: “quickly.” Third, notice the word “moved,” and is the Greek “metatithemi)” and means: “to transfer one’s self or suffer one’s self to be transferred.” Now let us put the meaning of these three words in the text; “I marvel that ye are in this manner, quickly transfer yourself, or have allowed yourself to be transferred from him that called you into the grace of Christ unto another gospel.” This either expresses that some of these Galatians had quickly transferred themselves, or they allowed others to quickly transfer them to another gospel. Whichever it is, their station in the gospel of Christ had been changed!
Yet, there is another point that must not be overlooked. When Paul used the word “another,” the Holy Spirit had two words to choose from. One is the Greek “heteros” which means: one not of the same nature, in other words, one of a different sort. Second, is the Greek word “allos,” which means: “another of the same sort.” So, which word did the Holy Spirit have Paul use? Paul used the Greek “heteros;” thus, when he wrote, “another gospel,” he is saying a gospel of a different sort. In other words, Paul is telling these Galatians, they have started following a “gospel” not of the same sort which he preached and which they obeyed unto salvation. So, are they still saved, having transferred themselves to a “gospel” not the gospel of Christ? But, let us continue with Paul’s words; he followed with: “Which is not another; but there be some that trouble you, and would pervert the gospel of Christ” (verse 7). Here the apostles, when using the words “not another,” he used the Greek word “allos” which means: “another of the same sort;” however, he writes “not another of the same sort.” Question, is it possible for a “gospel” not the gospel of Christ to save? God forbid! Now, if these Galatians were now believing and obeying, something not the gospel of Christ, were they still saved? Just be honest and answer the question, please!
What were Paul’s next words? Take heed how you read: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (verse 8). To which John would write: “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 John 9). Is there a meaningful difference between the gospel of Christ and the teaching of Christ? No, but when a person “transgresseth” and does not “abideth” in the teaching of Christ, he neither has the Father, nor the Son; and he does not have salvation!
Friends, how can you continue to believe, “once saved, always saved,” in light of the truth by which one is sanctified (John 17:17)?

— Frank R. Williams

In your mind you are asking, what teaching are you talking about? Of course, you have a need and a right to ask such a question. To answer your question, I am talking about what you hear on Sunday morning and Sunday night? In other words, do you believe what the preacher preaches?
The preacher is preaching that God exists, and that this God is the one revealed in the Bible, and that he is first revealed to us in the Hebrew word “el-o-heem” which is a plural word. The first first verse of the Bible reveals God to us, but it is not one member of the Godhead. The plural nature of the “el-o-heem” is seen in verse 26, which reads: “And God (el-o-heem’) said, Let us make man in our image, after our likeness:….” All one has to do is notice the plural pronouns, “us” and “our” to see the plural nature of this one God. Yet these pronouns also reveal the one “image,” and the one “likeness” of the Godhead. Jesus in the New Testament identifies the three members of the one Godhead in these words: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit” (Matt. 28:19). Of course, this was not the case in the Genesis’ revelation. The term “Son” is a new relationship between the first and the second member of the Godhead in the New Testament; though prophesied in the Old Testament.
It is most interesting how Jesus put to silence the Pharisees, who he asked, “What think ye of Christ? Whose son is he?” (Matt. 22:42). It did not take them long to answer, “The Son of David” (verse 42). Were they correct? Yes, but they were missing a very important point; so Jesus said unto them: “How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?” (verse 43 – 44). What is the mystery? Listen to Jesus as he followed up with this question: “If David then called him Lord, how is he his son?” (verse 45). The Pharisees knew the verse from Psalms, which reads: “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool,” but they did not understand the words, or they did not want to understand! It may be that they were willingly ignorant; in that had they answered correctly, they would have condemned themselves! It is here that Matthew writes: “And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions” (verse 46). What were the Pharisees missing as they read the words in the Psalms? They were missing that David’s “son” through the flesh would also be God dwelling in this flesh; the second member of the Godhead; thus, he would also be David’s Lord. David revealed a great truth, though totally missed, willingly or out of ignorance, by the Pharisees: the dual nature of Jesus.
Now, had we been able to ask those Pharisees, do you believe the teaching? They would have answered, “No!” Why did they not believe the teaching? The teaching did not fit into their thinking; therefore, they did not believe the teaching! Yet, the teaching is truth! It was taught by Jesus, the only begotten Son of God! If we ever hope to be sanctified, it will be through believing and obeying the truth! Hear Jesus on this subject as he prayed to this Father: “Sanctify them through thy truth: thy word is truth” (John 17:17). Now someone objects, you do not have to obey; for there is nothing that we can do to bring about our own salvation! Well, hear the apostle of Christ: “Seeing ye have purified your souls in obeying the truth …” (1 Pet. 1:22). Did you know the word translated “purified” in this text is the Greek “hagnizo;” which is the same word translated “sanctify” in Jesus’ statement in John 17:17? So what is the point? Peter wrote that those, to whom he wrote, had “sanctified” themselves by obeying the truth. Do you believe the teaching that we are “sanctified,” “purified,” by obeying the truth?
So, you are still hung up on the idea of having to obey, as this means you are doing “works,” and no one is saved by works. Could it be that you are wrong about works and salvation? Is obeying a work? If so, then, works are necessary to one’s salvation! Obeying is necessary, and if obeying is a work, then, works are necessary. Read these words: “And being made perfect, he became the author of eternal salvation unto all them that obey him” (Heb. 5:9). What was that? Jesus is the author of eternal salvation unto all them that obey him! Do you believe the teaching?

— Frank R. Williams

It is agreed that the words “cheap grace” are somewhat offensive. It is a great biblical word, it relates to our salvation, and how can anything that is related to our salvation be “cheap?” However, the reader is here reminded the words under which we write are the words used by another.
Grace is not an umbrella and it does not mean that all those under it are saved! Grace is God’s offer of salvation to a people who did not and do not deserve it. The apostle wrote: “For when we were yet without strength, in due time Christ died for the ungodly. (7) For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. (8) But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (9) Much more then, being now justified by his blood, we shall be saved from wrath through him” (Rom. 5:6-9). As a lost person, I was totally without “strength” (means) to save myself. God’s love compelled him, as we are his creation, offspring, to give us a means of salvation. God, as the perfect Father, loved us and provided the opportunity of being saved. As Paul wrote, “Christ died for the ungodly.” We were in fact, “enemies” of God when he gave us the means of being “… reconciled to God by the death of his Son, …” (Rom. 5:10). Grace is not somehow separated from “the word of his grace” (Acts. 20:32), but it IS “the word of his grace!” Grace does not reach beyond “the word of his grace,” but is limited to “the word of his grace!”
Now, let us get to the part you have been waiting for; namely, “cheap grace.” The person who used these words, teaches “once saved always saved.” This means, there is nothing you can do to lose your saved state. Just how far does this teaching reach? By the use of the word “nothing” is meant, absolutely nothing! Well, it appears those to whom this person preached, truly began to believe what he has been preaching. If you can sin, as a way of life, yet, cannot be lost, why not enjoy the pleasures of sin? And they were! Thus, his words, “cheap grace” was used in this context. He was referring to those who have been raised on this teaching and how they had made “grace” cheap! As in a license to sin!
The apostle addressed this subject to the church in Rome. He wrote, “… where sin abounded, grace did much more abound” (Rom. 5:20). Fearing the readers might get the wrong idea, as did those who heard the preacher who used the words “cheap grace;” Paul followed up with these words: “What shall we say then? Shall we continue in sin, that grace may abound?” (Rom. 6:1). Those who are taught, “once saved always saved,” might just answer Paul’s question, “Yes!” This is the very point our preacher was addressing in his use of the words “cheap grace.”
What was Paul’s answer to his own question? He followed with: “God forbid. How shall we, that are dead to sin, live any longer therein? (3) Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? (4) Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:2-4). The person who has been saved by God’s grace, has been raised from baptism to “walk in newness of life!” They are dead to sin, having repented in regard to their former way of life – one of sinning – and being baptized into death – the separation from the former way of life; thus, raised into a new way of living. This newness of life does not include having sin as a way of life. As Paul also wrote: “For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:27). In Christ, there is no “cheap grace;” therefore, there is no “cheap grace” in God’s grace!
Of course, the teaching of “once saved always saved” is false and you can see just how dangerous it can become in daily life! Just follow it to its logical conclusion and you will have “cheap grace;” God forbid! Paul wrote: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom. 6:23). There is the grace of God! It is the favor God has given us to have eternal salvation!

— Frank R. Williams

The story of salvation has taken us through the sixty-six books of the Bible, starting in the garden and will end in heaven. Between the garden and heaven is the story of mankind; covering both his goodness and his evils and God’s mercy; thus, “The story of salvation.” In the last of ten articles on “The story of salvation,” attention will be called to where it ends!
Salvation is not just for the here and now, but is for eternity. If it were just for here and now, it would not mean much! If it is not eternal in design, just what would be its propose? If one died forgiven of a million sins, but would not live in eternity, what good would forgiveness be? It might make one feel better for a little while, but it would not make any real difference. The apostle Paul addressed the subject in these words: “For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:8). In this “godliness” is forgiveness, for once a person has sinned, but without forgiveness, there would be no true “godliness!” It cannot truly be said that a person has “godliness” while guilty of unforgiven sin. The bloodline of the seed of woman, going through the Patriarchs of the Old Testament and ending in the seed of Mary, Jesus of Nazareth, was looking toward forgiveness in view of eternity.
It may surprise some to read, the only institution on earth that is going to be delivered up, by Christ to God the Father, is the kingdom/church. Paul wrote: “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power” (1 Cor. 15:24). When it is time for this earth to end and to be burned up (2 Pet. 3:10), which will take place at the Lord’s second coming, and the final judgment, the righteous who are in the kingdom will be delivered up into eternal life. Therefore, “The story of salvation” is an eternal story! It begins in the garden, following the first sins, but it does not end until the saved are taken to heaven!
It must also be understood that “The story of salvation” was pointing to the gospel of Christ. When God said to the serpent, “And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel” (Gen. 3:15), God was pointing to the gospel of Christ. God was pointing to the victory of Christ over satan in a most unusual turn of events. What looked like a sure victory for satan, was his defeat and a victory for the bloodline of the seed of woman, Jesus of Nazareth, the promised Messiah. The bloodline ended on the cross in victory; as Paul wrote: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7). The gospel is the glad tidings of salvation, forgiveness of sins; God’s invitation to eternal life!
Remembering, the saved are added to the church (Acts 2:47) as they are baptized into the blood of Jesus (Rom. 6:3-4), it should be understood that in the words of God spoken in the garden: “he shall bruise thy head, and thou shalt bruise his heel,” is the glad tidings of our salvation! In these words God had heaven, eternal life in mind. God was looking at the cross, at the shed blood on the cross, and at forgiveness made possible by the bloodline of the seed of woman which ended in Jesus!
It is understood that “The story of salvation” cannot be covered in just ten articles, but it is hoped that at least a little light has been shed upon the subject. After all, God took sixty-six books to tell us the full story. It started as a “mystery, which was kept secret since the world (the Jewish world, FRW) began,” but has now been revealed, being “made known to all nations for the obedience of faith.” To God “be glory through Jesus Christ forever” (Rom. 16:25-27).
“The story of salvation” will end when this natural body is raised a spiritual body, for “as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Cor. 15:49). “The story of salvation” will have reached its conclusion, when this corruptible body shall put on incorruption, and this mortal body shall put on immortality (1 Cor. 15:54): and when “death is swallowed up in victory. (55) O death, where is thy sting? O grave, where is thy victory? (1 Cor.15:54-56). Between now and then, let us remember, “thanks be to God, which giveth us the victory through our Lord Jesus Christ” (verse 57). In this the seed of woman will have seen his final victory over satan! God’s children will go home to be with their Heavenly Father eternally!

— Frank R. Williams

The beautiful story of salvation finds it’s planned location in the church of which Jesus said, “I will build my church” (Matt. 16:18). No, the church does not save, but she is where the saved are added. Luke wrote these words revealing what was taking place sometime after that great Pentecost day following the ascension of Christ to the right of God: “Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:47). So, if we ask the question: “Where are the saved today?” The correct answer is: “They are in the church Jesus built.”
From the seed of woman, Eve, in Genesis 3:15, it is a story of the bloodline of the “seed.” With this blood Jesus purchased the church; as Paul said to the elders of the church in Ephesus: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28). Notice, as one is added to the church, through obeying the gospel, the last step being baptism; it is this point at the Holy Spirit had Paul write: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” (Rom. 6:3). Paul also wrote: “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:13. Baptism is the one place, the point at which, one reaches the blood of Jesus and the one body, which is the church (Eph. 1:21-22). Therefore, we have found that baptism and being added to the church goes through the bloodline of the seed of woman; who is Jesus of Nazareth.
Jesus is the heart and spirit of the seed of woman! All in the Old Testament was pointing to his coming; all four gospel accounts point to his arrival; while the last twenty-three books of the New Testament point back to his having been here. It is the blood of that sinless one; of which Peter wrote: “the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:19) which is the story of salvation! Someone may object to so much importance on the blood, the bloodline, but in Hebrews it is written: “… without shedding of blood is no remission” (Heb. 9:22). It is not just the shedding of any blood, but the shedding of “the precious blood of Christ, as of a lamb without blemish and without spot!” The old hymn which rings our, “nothing but the blood” got it right! Once more keep in mind, the blood, salvation, and the church all meet in the blood of Jesus, the seed of woman. In the bruising of his heel (Gen. 3:15), his death on the cross where his blood was shed, we find our salvation in the church which he purchased with this blood.
It needs to be understood, when one minimizes the church of the New Testament, they are also minimizing “the precious blood of Christ, as of a lamb without blemish and without spot!” With this “precious blood” he purchased the church; and “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ” (1 Cor. 12:12). No matter how many obey the gospel, by which one is added to the church, we are yet one body, and so is Christ. As there is one Christ, one body, one church, there is one story of salvation and all are made possible by the bloodline of the seed of woman; thus, the story of salvation!
The one story of salvation is the story of the Bible. God created them male and female in the image of the God created he them; thus, we are all the “offspring” of God (Acts. 17:28). It was not God’s intention that man sin, but at the end of the first series of sins, God announced a means by which sin could be overcome, by being forgiven; thus, his words to the serpent in the garden: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen. 3:15). The bloodline of the seed of the woman was carefully guarded throughout the both the Patriarchal age and the age of Moses, then, reaching its end in the seed of Mary; Jesus of Nazareth!
No wonder the angel of the Lord said to the shepherds abiding in the field: “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord” (Luke 2:10-11). Which this, the story of salvation had come to earth!

— Frank R. Williams

In the sinless blood of “the lamb of God” (John 1:29) man finds redemption! Thus, Jesus became a sin offering. The apostle Paul wrote some mostly misunderstood words to the Corinthians: “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Cor. 5:21). The words that are so misunderstood are these, “made him to be sin.”
To help us understand the Greek word used here, “hamartia,” let us notice the Greek translation of the Old Testament, known as the Septuagint. It was translated about 250 B.C. The traditional story is that it was translated for the Alexandrian Jews who did not speak Hebrew fluently, but who were fluent in Koine Greek; thus, Ptolemy II sponsored the translation of the Hebrew Old Testament into Koine Greek. The word “Septuagint” refers to the seventy Jewish scholars who completed the translation. Here I quote from the pen of Peter Ditzel, who wrote: “What we find, is that in the Septuagint, the word hamartia is very commonly used to mean a “sin offering.” That is, it is used where the Hebrew Scriptures are obviously referring to a sin offering and where the English translations also have “sin offering.” In just three chapters alone that I happened to pick out (Leviticus 4, 5, and 6), hamartia is used over twenty times to refer to a sin offering. Considering this, then, what is the best and most natural translation of 2 Corinthians 5:21? Of course, it is simply this: “For the One not knowing sin, He made a sin offering for us, that we should become the righteousness of God in Him.”
Friends, Jesus did not become “sin,” this would have made his blood of no greater value than of other sinful blood. Seeing Jesus as a sin offering does not introduce us to a new idea, but is in prefect agreement with other scriptures; Paul wrote: “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour” (Eph. 5:2) and “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10). Here is a question for those who desire that Jesus be made “sin for us;” just how was this done? I am reminded of the following: “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. (21) But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die” (Eze. 18:20-21). There is no transferring of sin! Jesus did not sin, thus, he was the perfect sacrifice for our sins! His innocent sinless blood for our guilty sin stained blood. Peter called this blood, “the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:19). Even Judas understood the point being made here; as he said: “I have sinned in that I have betrayed the innocent blood” (Matt. 27:4). There my friends we have “the story of salvation!”
Finally, there is another question that must be addressed just here. What about the words Jesus uttered on the cross? “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? (Matt. 27:46). What about the word “forsaken,” as it relates to God looking upon Jesus? It is so often thought that it means, God turned his back upon Jesus and could not look upon him, as he had become sin. However, a little study of the Greek word used will help. It is “egkataleipō” and Thayer gives the following: “1) abandon, desert 1a) leave in straits, leave helpless 1b) totally abandoned, utterly forsaken.” The meaning here is simply that God did not come and remove Jesus from the cross, but left him in the straits of death; Jesus had to suffer the death on the cross for us. Yes, God could have removed Jesus from the cross; Jesus could have “called ten thousand angels, but he died for you and me.” Remember just here, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:8). Why? Because there is “the story of salvation,” there is our redemption! Thank God for the innocent blood of Jesus shed upon the cross!
There is the “precious blood of Christ, as of a lamb without blemish and without spot.” Yes verily, in the blood of seed of woman is this “the precious blood” of our redemption, of our salvation!

— Frank R. Williams

At the heart of “the story of salvation” is the death of the sinless one. In Hebrews, it reads: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (Heb. 4:15). The importance of the words, “yet without sin,” can never be over stated. The writer also wrote: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man” (Heb.2:8). Had Jesus sinned, his blood would not have been of greater value than other blood stained with sin, and man would have continued to be without any way of forgiveness of his sins!
No effort to write about “the story of salvation” would be near complete without a look at Jesus being “tempted” in all points as we are. It is hard to separate God in the body of flesh and blood, but it must be done. Therefore, let us follow up on the words of Hebrews 2:8, with these: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (15) And deliver them who through fear of death were all their lifetime subject to bondage. (16) For verily he took not on him the nature of angels; but he took on him the seed of Abraham” (Heb. 2:14-16). In these words, we see much of what has been written in earlier articles in “the story of salvation.” It was necessary, in order to save man, that the savior partake of the same flesh and blood, “that through death he might destroy him that had the power of death.” God being spirit (John 4:24) is not subject to death; therefore the one who would be man’s savior “took on him the seed of Abraham,” through whom the bloodline of the seed of woman ran.
In Hebrews, after the writer had said that the blood of bulls and goats could not take away sin, he wrote: “Sacrifice and offering thou wouldest not, but a body hast thou prepared me” (Heb. 10:5). The “body” which God “prepared” is the one which came into existence without a man; as Matthew wrote of Joseph, “And knew her not till she had brought forth her firstborn son: and he called his name JESUS” (Matt. 1:25). Thus, a virgin was with child, a body was prepared of woman without a man by means of the Holy Spirit; a virgin conceived! Then, the writer continued with, “Lo, I come (…) to do thy will, O God” (verse 7); when addressing the prepared body of flesh and blood subject to temptations as we are. It is necessary to look at some of the temptation of Jesus to fully understand the subject. Bible readers know that after Jesus was baptized of John, he was tempted of the devil in the wilderness (Matt. 4:1-10); therefore, let us look elsewhere. Cross the brook Kidron and enter the Mount of Olives and we find Jesus alone. Here he prays, a prayer of prayers, which is truly one of the “Lord’s prayers:” “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done” (Luke 22:42). He prayed this not once, but three times saying the same thing. The humanity of Jesus, the struggle with yielding to the end result of the body prepared was never greater. Paul while pointing our attention to the “Word” (John 1:1) “Who, being in the form of God, thought it not robbery to be equal with God;” then, points to the body prepared, as he wrote: “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:6-8). Here is the struggle Jesus is having in his prepared body as he prayed on the Mount Olives. The struggle was so intense, that Luke wrote: “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground” (verse 44). Has humanity ever struggled as here? No!
Jesus, the seed of woman by means of Mary, yielded to the will of his Father in the words, “nevertheless not my will, but thine, be done!” All temptations are overcome in these simple, yet powerful words: “not my will, but thine, be done!” Thus, the Just one gave his life on behalf of the unjust! And “the story of salvation” continues through the sinless blood of the seed of woman; the ransom paid for man’s redemption!

— Frank R. Williams