The Virgin Birth

Posted on May 20, 2015 by Pastor Paul M. Sadler

“Someone pointed out to me that the word ‘virgin’ in Isaiah 7:14 is the Hebrew word ‘almah’ meaning, ‘a young woman’—in other words, a ‘young woman’ who may or may not be a virgin. I am a firm believer in the virgin birth of Christ, but how do I address this dilemma?”

It is true the Hebrew word almah simply means a “damsel” or a “maiden,” who may or may not be a virgin. However, almah can refer to a young woman who is a virgin, such as in the case of Rebekah (Gen. 24:43-45). Interestingly, the Holy Spirit does not leave the matter open for debate in regard to Mary. Under the guidance of the Spirit, Matthew directly quotes Isaiah and, in doing so, he uses the Greek word parthenos. This term is solely used of a woman who has never known a man.

“Behold, a virgin [Gr. parthenos] shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matt. 1:23).

The purpose of the miraculous conception and virgin birth of Christ was to show that He was not stained with Adam’s sin. As Paul says, “He knew no sin” (II Cor. 5:21). Christ was an empty vessel when it came to sin. This allowed the Father to pour our iniquities into His dear Son at Calvary, where He was made “sin for us.” It is essentially a matter of faith! If Christ wasn’t born of the virgin, then we are yet in our sins.

Let Him Be Accursed

Posted on April 1, 2015 by Pastor Paul M. Sadler

“It can’t possibly be the correct interpretation that Paul’s usage of the term ‘accursed’ in Galatians 1:8,9 meant believers could lose their salvation. What is your position on this issue?”

“As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal. 1:9).

Let us look to Deuteronomy 7:26, which is the first place in our English Bibles that the Hebrew word ghehrem is translated “a cursed thing.” This will help us understand Paul’s usage of the term. It is important to bear in mind that the apostle had a thorough knowledge of the Old Testament, from which he often borrowed his terminology, even when writing in Greek.

“Neither shalt thou bring an abomination [an idol] into thine house, lest thou be a cursed [accursed] thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed [accursed] thing” (Deut. 7:26).

In other words, the idol was to be removed from their presence; it was to be avoided. In like manner, those who reject Paul’s gospel are to be avoided lest we be drawn away to another gospel, which is exactly what happened at Galatia. As we know, two cannot walk together in close fellowship unless they are agreed (Amos 3:3).

So Paul isn’t speaking about saints who teach another gospel losing their salvation, because we know that those who are saved are eternally secure in Christ. Thankfully, salvation doesn’t depend on our actions, but on Christ’s finished work at Calvary on our behalf. Clearly the apostle is speaking about separating ourselves from those who deny his gospel. However, there may have been some who believed a false gospel and therefore were not saved in the first place. Those who believed such a false gospel and went on to teach it to others were accursed indeed.

Will There Be Recognition In Heaven?

Posted on March 25, 2015 by Pastor Paul M. Sadler

“We have a question which needs answering. We often hear from grace believers and pastors that, in heaven, we will recognize those saints we have known on earth. Please show us from Paul’s epistles where this might be found.”

We believe there will be recognition in heaven, which, as we are going to see, can be substantiated from Paul’s revelation. But it should be remembered that the subject of recognition in eternity is a biblical principle that transcends the ages and dispensations.

In Paul’s epistle to the Philippians, the apostle reveals to these dear saints, some of whom were suffering persecution, that their “conversation [citizenship] is in heaven; from whence also we look for the Savior, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto His glorious body” (Phil. 3:20,21a). The key phrase here is that these old bodies of humiliation will be “fashioned like unto His glorious body” in the secret resurrection at His coming — the Rapture. In other words, what was true of our Lord’s glorified resurrected body will be true of ours as well. Of course, we know the disciples recognized the resurrected Christ when He appeared to them in the upper room.

“Then saith He to Thomas, Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side….And Thomas answered and said unto Him, My Lord and my God” (John 20:27,28). There was no question whatsoever in Thomas’ mind that the One standing before him was the Lord. He clearly recognized Him. In similar fashion, we will be known in glory even as we are presently known, as members of the Body of Christ.

Additional support for people recognizing each other in eternity can be found in Matthew 8:11, Luke 16:19-31 and John 11:21-26.