What Luther Really Said….

Posted: October 14, 2016 in Uncategorized



The most significant work of Martin Luther regarding the issues of God’s sovereignty in grace is his 1525 work, The Bondage of the Will. Written in response to Erasmus of Rotterdam’s Diatribe on Free Will, the book remains the greatest of Luther’s works. When Luther contemplated answering Erasmus he was very aware that the issue centered around God’s eternal predestination. In May of 1522 he wrote to an anonymous addressee,

“I knew before that Mosellanus agreed with Erasmus on predestination, for he is altogether an Erasmian. I, on the contrary, think that Erasmus know less, or seems to know less, about predestination than the schools of the sophists have known. There is no reason why I should fear my own downfall if I do not change my opinion. Erasmus is not to be feared either in this or in almost any other really important subject that pertains to Christian doctrine. Truth is mightier than eloquence, the Spirit stronger than genius, faith greater than learning. As Paul says: ‘The foolishness of God is wiser than men.’ The eloquence of Cicero was often beaten in court by less eloquent men; Julian was more eloquent than Augustine. In summary: Truth conquers lying eloquence, even though it only stammers, as it is written: ‘Out of the mouth of babes and sucklings hast thou perfected strength to destroy the enemy and the avenger. . . .Yes, give my greetings to Mosellanus, for I don’t hold it against him that he follows Erasmus rather than me. Indeed, tell him to be boldly Erasmian. The time will come when he will think differently. Meanwhile, we must bear with the poor understanding of matters held by an excellent friend.”[26]

Luther at this time refused to write against Erasmus on his views, but rather decided to wait for Erasmus to initiate the debate. But from this it is clear that Luther understands the issues of disagreement between he and Erasmus as including the issue of predestination. He also here equates his position with those of Augustine, who was challenged by a more eloquent Julian.

Ultimately Erasmus did issue a challenge to Luther, under pressure from both his friends and enemies: A Diatribe on Free Will.[27]

Luther’s response was his The Bondage of the Will, in which he argues against Erasmus’ notion that the will of man must cooperate with the will of God in the reception of the gospel. As the title suggests, Luther responded that the will of man is bound in sin, and therefore __completely unable to cooperate__ with God. Therefore, the sovereign grace of God must be __the sole determining factor__ in the salvation of men.

Different opinions have been offered of this work, but it can hardly be denied that Luther’s claims are very boldly stated, as well as very Augustinian. Nonetheless, regarding Luther’s view of predestination, Lewis Spitz writes,

“St. Augustine was a high double predestinarian. . . .Luther found assurance in the belief that the faith of the elect was determined by God’s eternal counsel and did not depend upon man’s own weak will, but, except for some polemical passages in his treatise On the Bondage of the Will in which he overstated his own case, he left the question of why some were lost open. . . .”[28]

That Spitz makes this claim apart from any analysis of Luther is unfortunate, considering his good reputation as an historian. He here seems embarrassed for Luther by claiming he “overstated his own case.” While this is quite an admission regarding the contents of Luther’s work, Spitz’s editorialism is simply untrue.

Did the great author himself believe he had “overstated” his case? On the contrary, in 1537, writing to Wolfgang Capito concerning a plan to publish his complete works, he states, “I would rather see them [his books] devoured. For I acknowledge none of them to be really a book of mine, except for perhaps the one On the Bound Will, and the Catechism.”[29]

It is clear that twelve years following its publication, Luther claimed the book as his most important, hardly as an overstatement of his case for predestination.

Furthermore, it would seem as though Luther held his “overstated” double predestinarian views not simply at the time of, or after, the publication of The Bondage of the Will, but years prior as well. In his Commentary on Romans, written around 1515, he wrote,

“All things whatever arise from, and depend on, the divine appointment; whereby it was foreordained who should receive the word of life, and who should disbelieve it; who should be delivered from their sins, and who should be hardened in them; and who should be justified and who should be condemned.[30]

While Spitz thinks that Luther generally held a single predestinarian view, Oxford scholar Alister McGrath takes quite a different view. In fact, McGrath is a scholar who seriously disagrees with the thesis of this paper: namely, that Luther held a consistently Augustinian view of predestination and did not part from it. McGrath concludes that Luther did indeed part ways from Augustine. He writes,

“[Luther’s] assertions that Wycliffe was correct to maintain that all things happen by absolute necessity, and that God is the author of all man’s evil deeds, have proved serious obstacles to those who wish to suggest that Luther was merely restating an Augustinian or scriptural position….Luther explicitly teaches a doctrine of double predestination, whereas Augustine was reluctant to acknowledge such a doctrine, no matter how logically appropriate it might appear.[31] In light of this quote McGrath certainly disagrees that Luther was a consistent Augustinian. McGrath actually reverses here the positions most Lutherans assume: that Augustine was the double predestinarian, while Luther taught single. Not so, claims McGrath, it is actually the very opposite!

This author would certainly take issue with McGrath in that it is his reading of Augustine that is questionable, but not his reading of Luther. However, that issue is not critical to the thesis of the present work. McGrath is correct, as shall now be demonstrated, that Luther’s work without question teaches double predestination.

Luther begins The Bondage of the Will, after addressing some introductory matters, with a most appropriate question: that is, the nature of the Sovereignty of God. Section IV of Chapter 2 is entitled, “Of the Necessitating Foreknowledge of God.” In this chapter Luther sets out to demonstrate and prove that all things are controlled directly by the counsel and will of God: what he calls “necessitating foreknowledge.” That is, “God foreknows nothing contingently, but. . .He foresees, purposes, and does all things according to His own immutable, eternal and infallible will.”[32]

Not only is this the case, but Luther also says that it is “fundamentally necessary and wholesome for Christians” to know and trust this sovereignty,[33] and where it is not known, “There can be no faith, nor any worship of God. To lack this knowledge is really to be ignorant of God – and salvation is notoriously incompatible with such ignorance.”[34]

His justification for saying this is quite simple: “If you hesitate to believe, or are too proud to acknowledge, that God foreknows and wills all things, not contingently, but necessarily and immutably, how can you believe, trust and rely on His promises?”[35] This logic is refreshingly carried through by Luther:

“If, then, we are taught and believe that we ought to be ignorant of the necessary foreknowledge of God and the necessity of events, Christian faith is utterly destroyed, and the promises of God and the whole gospel fall to the ground completely; for the Christian’s chief and only comfort in every adversity lies in knowing that God does not lie, but brings all things to pass immutably, and that His will cannot be resisted, altered, or impeded.”[36]

It is this foundational chapter in Luther’s work that provides the basis for the rest of his conclusions.

While Luther analyzes many different arguments, and exegetes hundreds of passages of Scripture, the Sovereignty of God is the fundamental truth by which his conclusions are reached.

It is from this that he continues by asserting God’s absolute control over man’s salvation through the regenerating work of the Holy Spirit. It is from the Sovereignty of God that he also argues for God’s control over the reprobation of the wicked by means of sovereign control, working evil through them, and handing them over to their sins.

Luther argues against the Erasmian thesis of the cooperative will on the grounds that the human will is bound by sin as a result of the fall of man.

Erasmus fully realized the implications of Luther’s strong statement of God’s sovereignty. He writes that if this teaching of God’s sovereignty is proclaimed, “Who will try and reform his life?”[37]

Luther lashes back, “I reply, Nobody! Nobody can! God has no time for your practitioners of self-reformation, for they are hypocrites. The elect, who fear God, will be reformed by the Holy Spirit; the rest will perish unreformed.”[38]

Erasmus pushes the point: “Who will believe that God loves him?”

Luther stands his ground: “I reply, Nobody! Nobody can! But the elect shall believe it; and the rest shall perish without believing it, raging and blaspheming, as you describe them. So there will be some who believe it.”[39]

This is the central point Erasmus makes in his Diatribe, that God’s sovereignty should not be emphasized to the point that the freedom of man’s will is usurped.

Luther fires volley after volley, arguing that unless the sovereign God changes the heart of man, none shall accept the gospel. He writes:

“God has surely promised His grace to the humbled: that is, to those who mourn over and despair of themselves. But a man cannot be thoroughly humbled till he realises [sic] that his salvation is utterly beyond his own powers, counsels, efforts, will and works, and depends absolutely on the will, counsel, pleasure and work of Another – God alone.”[40]

Thus Luther affirms the absolute sovereignty of God in salvation. In this same passage, Luther also goes on to speak of those who are not elect, that is, the reprobate. He realizes that his theology will not allow him to speak only of the elect, but of the non-elect as well. He writes:

“Thus God conceals His eternal mercy and loving kindness beneath eternal wrath, His righteousness beneath unrighteousness. Now, the highest degree of faith is to believe that He is merciful, though he saves so few and damns so many; to believe that He is just, though of His own will He makes us perforce proper subjects for damnation, and seems (in Erasmus’ words) ‘to delight in the torments of poor wretches and to be a fitter object for hate than for love.’ If I could by any means understand how this same God, who makes such a show of wrath and unrighteousness, can yet be merciful and just, there would be no need for faith. But as it is, the impossibility of understanding makes room for the exercise of faith when these things are preached and published; just as, when God kills, faith in life is exercised in death.”[41]

Thus Luther exhibits no qualms about following his theology to it’s logical conclusion.

Time and time again he makes this known. He uses the specific examples of Pharoah, Judas, and Esau to prove his case that God sovereignly, in the counsel of His own will, determined to harden and reprobate them. At this point it is best to allow Luther to express his own views.

“Here, God Incarnate says: ‘I would, and thou wouldst not.’ God Incarnate, I repeat, was sent for this purpose, to will, say, do, suffer, and offer to all men, all that is necessary for salvation; albeit He offends many who, being abandoned or hardened by God’s secret will of Majesty, do not receive Him thus willing, speaking, doing and offering. . . .It belongs to the same God Incarnate to weep, lament, and groan over the perdition of the ungodly, though that will of Majesty purposely leaves and reprobates some to perish. Nor is it for us to ask why He does so, but to stand in awe of God, Who can do, and wills to do such things.”[42]

“On your view [Erasmus], God will elect nobody, and no place for election will be left; all that is left is freedom of will to heed or defy the long-suffering and wrath of God. But if God is thus robbed of His power and wisdom in election, what will He be but just that idol, Chance, under whose sway all things happen at random? Eventually, we shall come to this: that men may be saved and damned without God’s knowledge! For He will not have marked out by sure election those that should be saved and those that should be damned; He will merely have set before all men His general long-suffering, which forbears and hardens, together with His chastening and punishing mercy, and left it to them to choose whether they would be saved or damned, while He Himself, perchance, goes off, as Homer says, to an Ethiopian banquet!”[43]

This passage remarkably demonstrates Luther’s purpose in The Bondage of the Will. Here he states that the entire problem with the theology of Erasmus is that it makes its case for free will by robbing God of His sovereignty.

The entire problem with Erasmus is that on his terms God would not mark out, predestine, and know those among the elect and reprobate.

A single predestinarian may at this point claim that God marks out and knows those whom he elects, but not the remaining number.

The simple question is then how God elects any in an informed manner? How does God know He has elected all He wants to elect? This is to say, that unless God marks out and knows both the elect and reprobate, His sovereignty as well as omniscience suffers. Thus, Luther chastises Erasmus for promoting a relinquishing of God’s sovereignty. He writes that Erasmus has been deceived by the “Mistress Reason”[44] and that

“Reason will insist that these are not the acts of a good and merciful God. They are too far beyond her grasp; and she cannot bring herself to believe that the God Who acts and judges thus is good; she wants to shut out faith, and to see, and feel, and understand, how it is that He is good and not cruel. She would certainly understand, were it said of God that He hardens none and damns none, but has mercy on all and saves all, so that hell is destroyed, and the fear of death may be put away, and no future punishment need be dreaded!”[45]

“[I]f God foreknew that Judas would be a traitor, Judas became a traitor of necessity, and it was not in the power of Judas or of any creature to act differently, or to change his will, from that which God had foreseen. It is true that Judas acted willingly, and not under compulsion, but his willing was the work of God, brought into being by His omnipotence, like everything else. . . .If you do not allow that the thing which God foreknows is necessarily brought to pass, you take away faith and the fear of God, you undermine all the Divine promises and threatenings, and so you deny Deity itself!”[46]

This is a strong statement in favor of maintaining God’s sovereign will over even evil events and actions such as Judas Iscariot’s betrayal of Jesus.

Luther understands the initial offensiveness of the doctrine he teaches, but holds that though it may be difficult, God must be reverenced and believed on the subject. He states, “Doubtless it gives the greatest possible offence [sic] to common sense or natural reason, that God. . .should of His own mere will abandon, harden and damn men.”[47

After admitting this to be a great stumbling block, even for him, he states that “None the less, the arrow of conviction has remained, fastened deep in the hearts of learned and unlearned alike. . .that if the foreknowledge and omnipotence of God are admitted, then we must be under necessity.”[48]

“You may be worried that it is hard to defend the mercy and equity of God in damning the undeserving, that is, ungodly persons, who, being born in ungodliness, can by no means avoid being ungodly, and staying so, and being damned, but are compelled by natural necessity to sin and perish; as Paul says: ‘We were all the children of wrath, even as others’ (Eph.2.3), created such by God Himself from a seed that had been corrupted by the sin of the one man, Adam. But here God must be reverenced and held in awe, as being most merciful to those whom He justifies and saves in their own utter unworthiness; and we must show some measure of deference to His Divine wisdom by believing Him just when to us He seems unjust.”[49]

It is here that two very important considerations must be addressed. Opponents of the doctrine of double predestination often object on the grounds that the doctrine makes God into an “arbitrary” being – having no just reason to choose one over another. The other is an objection that the doctrine makes God to be the author of evil. These two objections Luther himself addresses quite adequately.

Is it true that upon the basis of double predestination God becomes a creature of arbitrariness, not having a just reason for choosing one man over another? Why did God choose to harden some in their sins and not alter their evil wills? “This question touches on the secrets of His Majesty, where ‘His judgments are past finding out’ (cf. Rom.11.33). It is not for us to inquire into these mysteries, but to adore them.”[50] Luther surely recognizes an element of mystery in the doctrine of predestination, as did virtually all the Reformers. But Luther goes on to address the issue in a more satisfying manner.

The same reply should be given to those who ask: Why did God let Adam fall, and why did He create us all tainted with the same sin, when He might have kept Adam safe, and might have created us of other material, or of seed that had first been cleansed? God is He for Whose will no cause or ground may be laid down as its rule and standard; for nothing is on a level with it or above it, but it is itself the rule for all things. If any rule or standard, or cause or ground, existed for it, it could no longer be the will of God. What God wills is not right because He ought, or was bound, so to will; on the contrary, what takes place must be right, because He so wills it. Causes and grounds are laid down for the will of the creature, but not for the will of the Creator – unless you set another Creator over him![51]

Luther himself, in a skillful approach, answers the objection of arbitrariness. The ground upon which the objection must be brought is that God is bound to some greater rule of equity than His own infallible will. Luther articulates that the actual rule of equity God is bound to is His own will. That is, God does whatsoever pleases Him, and because it pleases Him, it is by definition equitable and right. While sometimes men may not understand fully the justice and righteousness of God’s ways, Luther explains that God’s ways are often mysterious to fallible and sinful men, and that He must be “reverenced and held in awe.”[52]

The second objection regarding double predestination stems ultimately from a misunderstanding of it. Many caricatures of the doctrine see God as electing and reprobating men in eternity past, with no reference to man as sinner, but merely as creature. Thus, when God reprobated men from eternity, he had to then set His plan into action by then creating them sinful, (that is, create their sin afresh) and actively incline their hearts to wickedness so that he could punish them eternally. This particular doctrine is best called symmetrical predestination, in that God reprobated in the same active fashion as he elects. That is, as God must create a new, righteous, heart in the elect man, God must also create a new, wicked heart in the reprobate man. Very few theologians, especially Reformers, held this particular view.

The view that Luther maintains is also the view of the other major Reformers, including John Calvin, as well as earlier St. Augustine and Johann Staupitz. This view may be called asymmetrical predestination, as it pictures God electing and reprobating in eternity past with reference to man as sinner, not as creature.

Therefore, when God had before him the entire human race, he viewed mankind as fallen.

This is why Luther constantly writes that God “damns the undeserving” as well as “elects the undeserving.”[53]

God, in His act of election and reprobation, saw both kinds of men as “undeserving.”

The implications of this are such that God had no need to create the reprobate with fresh evil in them, as if it were possible for Him to be the author of evil, but rather, His decree of reprobation was passive. God simply “passed over” the reprobate in the exercise of His saving mercy.

One may wonder how this differs from “single” predestination. Quite simply, in single predestination there is no “decree of reprobation,” while in asymmetrical double predestination there is, albeit a passive decree.[54]

It is the opinion of this paper that the positions of Martin Luther are in no way compatible with any scheme of “single” predestination.

Luther at every turn affirms the sovereignty of God in both election and reprobation, as well as in everything that comes to pass. That is, God’s sovereignty is the foundation upon which all his argument flows.

If the very candid statements by Luther so far are not enough to convince the skeptic, nowhere does Luther so skillfully defend the doctrine of double predestination as in the following (lengthy) passage:

“The Diatribe gathers its second absurdity from Mistress Reason – ‘human’ reason, so-called: to wit, that on my view blame must attach, not to the vessel, but to the potter, especially in view of the fact that He is a potter who creates this clay as well as moulds it. ‘Here (says the Diatribe) the vessel is cast into eternal fire, a fate which it in no way deserved, except that it was not under its own control.’ Nowhere does the Diatribe more openly betray itself than here. You hear it saying (in different words, admittedly, but with identical meaning) just what Paul makes the ungodly say: ‘Why doth He find fault? Who shall resist His will?’ This is what Reason cannot receive nor bear. This is what offended so many men of outstanding ability, men who have won acceptance down so many ages.”

“At this point, ___they demand that God should act according to man’s idea of right___, and do what seems proper to themselves – or else that He should cease to be God! . . . .Flesh does not deign to give God glory to the extent of believing Him to be just and good when He speaks and acts above and beyond the definitions of Justinian’s Code, or the fifth book of Aristotle’s Ethics! No, let the Majesty that created all things give way before a worthless fragment of His own creation! Let the boot be on the other foot, and the Corycian cavern fear those that look into it! So it is ‘absurd’ to condemn one who cannot avoid deserving damnation. And because of this ‘absurdity’ it must be false that God has mercy on whom He will have mercy, and hardens whom He will. He must be brought to order! Rules must be laid down for Him, and ___He is not to damn any but those who have deserved it by our reckoning___! In this way, Paul and his simile are satisfactorily answered; so Paul must presumably recall it, and allow that it has no force, and remodel it; because the Potter in question (this is the Diatribe’s explanation) makes the vessel unto dishonour on the grounds of merit preceding, just as He rejected some of the Jews by reason of unbelief, and received Gentiles by reason of their faith. But if God works in such a way as to regard merit, why do the objectors grumble and complain? Why do they say: ‘Why doth He find fault? Who resists His will?’ Why need Paul restrain them? For who is surprised, let alone shocked or inclined to object, if one is damned who deserved it? Moreover, what becomes of the power of the Potter to make what vessel He will, if He is controlled by merits and rules, and is not allowed to make as He would, but is required to make as He should?”

“….Suppose we imagine that God ought to be a God who regards merit in those that are to be damned. Must we not equally maintain and allow that He should also regard merit in those that are to be saved? If we want to follow Reason, it is as unjust to reward the undeserving as to punish the undeserving. So let us conclude that God ought to justify on the grounds of merit preceding; or else we shall be declaring Him to be unjust. One who delights in evil and wicked men, and who invites and crowns their impiety with rewards!”

“But then woe to us poor wretches with such a God! For who shall be saved? Behold, therefore, the wickedness of the human heart! When God saves the undeserving without merit, yes, and justifies the ungodly, with all their great demerit, man’s heart does not accuse God of iniquity, nor demand to know why He wills to do so, although by its own reckoning such action is most unprincipled; but because what God does is in its own interest, and welcome, it considers it just and good. But when He damns the undeserving, because this is against its interest, it finds the action iniquitous and intolerable; and here man’s heart protests, and grumbles, blasphemes. So you see that the Diatribe and its friends do not judge in this matter according to equity, but according to their passionate regard for their own interest.”

“….[I]f God who crowns the undeserving pleases you, you ought not be displeased when He damns the undeserving! If He is just in the one case, He cannot but be just in the other. In the one case, He pours out grace and mercy upon the unworthy; in the other, He pours our wrath and severity upon the undeserving; in both He transgresses the bounds of equity in man’s sight, yet is just and true in His own sight. How it is just for Him to crown the unworthy is incomprehensible now; but we shall see it when we reach the place where He will be no more an object of faith, but we shall with open face behold Him. So too, it is at present imcomprehensible how it is just for Him to damn the undeserving; yet faith will continue to believe that it is so, till the Son of Man shall be revealed.”[55]

The author of these words might well have drafted the Articles of Dordt, the Westminster Confession of Faith, or any other historic Calvinist creed. In this quote are found a summary of all that has been said thus far. Luther addresses every element: election (active), reprobation (passive), God’s justice (anti-arbitrariness), and God’s sovereignty.

The Modern Lutheran statement on predestination states that, “[We] reject that God does not want everybody to be saved, but that merely by an arbitrary counsel, purpose, and will, without regard for their sin, God has predestined certain people to damnation so that they cannot be saved.”[56]

Luther and every Calvinist would agree on at least one point: God’s counsels nor purposes are never arbitrary. They are righteous and good because God Himself makes them, and God does not reprobate without regard for their sin. God’s reprobation presupposes their sin.

Regarding God’s desire for all men to be saved, Luther himself objects. In response to the claim that ‘God desires all men to be saved,’ and that ‘Christ died for all men,’ he writes that:

“These points and others like them can be refuted as easily as the first one. For these verses must always be understood as pertaining to the elect only, as the apostle says in 2 Tim. 2:10 ‘everything for the sake of the elect.’ For in an absolute sense Christ did not die for all, because he says: ‘This is my blood which is poured out for you’ and ‘for many’ – He does not say: for all – ‘for the forgiveness of sins’ (Mark 14:24, Matt. 26:28)”[57]


Something has gone wrong in Lutheranism. It has been more than adequately shown that regarding the doctrine of the eternal predestination of God Martin Luther taught things directly contrary to the standards of Modern Lutheranism. Something very clearly happened in Lutheran doctrine between 1546 and 1580. In the span between Luther’s death and the Formula of Concord a radical shift came in “Lutheran” theology. While it is beyond the scope of this paper to examine exactly what did happen, enough has been said to demonstrate that something did indeed happen.

Luther never taught any such doctrine as “single” predestination. The concept was clearly very foreign to him, as it required the suspension of God’s sovereignty over the reprobation of man. Such a suspension to Luther was the “denial of Deity itself.”[58]

Luther understood that in terms of God’s predestination, the principle is indeed “double or nothing.” Either God is sovereign over all things which comes to pass, or He is not sovereign at all.

Modern Lutheranism, however, treats reprobation in an almost agnostic fashion. Recall the quote from Robert Hoerber: “[T]he ‘unreasonable’ doctrine of election to salvation (but not to damnation) is a particularly comforting part of the gospel message.”[59]

No explanation is given by Hoerber as to how it is possible (indeed, he admits that it is “unreasonable”) for God to maintain sovereignty over election yet not over reprobation.

One can almost anticipate Luther’s response that “the Christian’s chief and only comfort in every adversity lies in knowing that God does not lie, but brings all things to pass immutably, and that His will cannot be resisted, altered, or impeded.”[60]

Hoerber’s supposedly “comforting” single predestinarian view is thus rejected by Luther himself. Comfort is only drawn through faith in God’s sovereignty, not faith in His relinquishing of it.

Though Martin Luther and other Reformers like Calvin and Zwingli may have differed over many issues, such as the regulating principle of worship, the nature of the sacraments, the use of law in civil government, and the like, they never had a public disagreement over their respective doctrines of predestination.

In an age of controversy, this fact is quite remarkable, especially as the doctrine remains the most controversial of all doctrines. If one reads the doctrine as presented by the Reformers, a single, uniform, voice will be found: God is sovereign over heaven and hell, salvation and damnation, life and death.

The health of the church today requires re-thinking on the issue of God’s sovereignty. With semi-Pelagianism and Arminianism the norm rather than the exception in the modern church, the tough issues must once again be grappled with. There must be another reformation.

Perhaps this should start with a “rediscovery” of the doctrines of times long past. Perhaps there must be a revival of reading ancient documents and treatises to discover the secrets long obscured. The church must see its place in history through the light of the past. The author, however, does not speak now of that ancient light of St. Augustine, now dimmed and wearied with age. God continues to raise up new lights for the continual reformation of His church. The light now shining is not Augustine, but Martin Luther himself.

Sola Fide, Sola Gratia, Sola Scriptura, Sola Christus, Soli Deo Gloria

For full article and references, see Brian G. Mattson’s “Double Or Nothing: Martin Luther’s Doctrine of Predestination

Up to this point I’ve not attempted to make any contribution to the Trinitarian debates that have been cascading across the internet (and beyond) for the past several months.. My public silence on the issue—and I’ve talked at length in private with many individuals—has been owing to three factors..

Source: Distinguishing Among the Three Persons of the Trinity within the Reformed Tradition

While America’s evangelical Christians are rightly concerned about the secular worldview’s rejection of biblical Christianity, we ought to give some urgent attention to a problem much closer to home–biblical illiteracy in the church..

Source: The Scandal of Biblical Illiteracy: It’s Our Problem

Covenant Relationship

Posted: July 19, 2016 in Uncategorized


My New Covenant Relationship with God

I believe that entrance into the Kingdom of God is by grace through faith in Jesus Christ alone. God’s call to ministry is one based upon His faithfulness to fulfill His revealed purpose in my life. I had no ability to acquire salvation on my own. His loving grace granted me repentance and faith. God enabled me to make the choice of trusting in Jesus Christ as Savior and Lord. He transformed me into a new creation in Christ Jesus, and now His sanctifying grace is making me holy in my daily life.

The Holy Spirit baptized me into the Body of Christ, the Church, of which I am a member. Now, I am a member of the Community of Jesus Christ. God created a community of worship, dedication, and faith during the time of the Old Covenant. Now, the community has changed with the coming of the new and better covenant. Within this community of the Kingdom, I am able to view my calling more clearly. It means that being a “covenant person” of a covenant people, the New Israel, the Body of Christ (the Church); God calls us to a mission along with many others, and equipped by Him through the Holy Spirit as an apostle, prophet, evangelist, pastor, and teacher. I pursue the Missio Dei.

Therefore, I can speak with conviction along with the Apostle Paul when he said in 2 Corinthians 3:6, “ He has made us competent as ministers of a new covenant – not of the letter but of the Spirit, for the letter kills, but the Spirit gives life.” Therefore, I see that those members of the Community of Faith are ministers unto each other, the world, and unto God.

My call and the call of His Church (Matthew 25:35-45) is to minister unto a world that is lost. We are to be beacons of light to those who are blind in darkness. We are to be workers of justice and freedom for the oppressed and captive. We are to demonstrate to the poor the power of His greatness and His faithfulness from which we hope, and to proclaim the Gospel and His Kingdom!














Revised 07/07/2014

Rev. Gary DeSha


I was asked recently the following question, “If you had to doctrinally and denominationally classify yourself for someone to get a grasp of where you come from and what you hold, what would you say?” The following is my answer:

First, I confess the consensus of the five first centuries of the church.

  1. Classic theism: One omnipotent, benevolent God, distinct from creation.
  2. Nicene and Chalcedonian Trinitarianism: one God in three eternally existent persons, equal in power and glory.
  3. Christ, the God-Man, the one mediator between God & the human race, incarnate, crucified, resurrected, ascended, & coming again.
  4. Humanity created in the image of God, yet tragically fallen & profoundly in need of restoration to God through Christ.
  5. The Visible Church: the community of the redeemed, indwelt by the Holy Spirit; the mystical body of Christ on earth.
  6. The one, holy, catholic, and apostolic church.
  7. The Sacraments: visible signs and seals of the grace of God, ministering Christ’s love to us in our deep need.
  8. The Christian life: characterized by the prime theological virtues of faith, hope, and love.

Secondly, I confess the five solas, the principles that drove the Protestant Reformation of the 16th century and separated it from the Roman Catholic Church.

  1. The authority of Scripture: sola scriptura (Scripture alone)
  2. the basis of salvation: Sola Gratia (Grace alone)
  3. the means of salvation: Sola Fide (Faith alone)
  4. the merit of salvation: Solus Christus (Christ alone)
  5. In everything, Soli Deo Gloria (To God alone be the glory in all things)

Lastly, I confess that salvation is completely of God alone:

In salvation: monergism not synergism. Martin Luther was monergistic, see his book “Bondage of the Will.” After he died, Luther’s teachings were subtly changed.

Monergism is the view that the Holy Spirit is the only agent who effects regeneration of Christians. It is in contrast with synergism, the view that there is cooperation between the divine and the human in the regeneration process. Monergism is a redemptive blessing purchased by Christ for those the Father has given Him (1 Pet 1:3, John 3:5, 6, 6:37, 39). This grace works independently of any human cooperation and conveys that power into the fallen soul whereby the person who is to be saved is effectually enabled to respond to the gospel call (John 1:13; Acts 2:39, 13:48; Rom 9:16; Titus 3:4-5).

God alone saves. Such monergism flowed from the pen of Martin Luther.

In conclusion:

How would I label myself? My label would be “Historic Evangelical Lutheran Charismatic.”


First, my theology is “Historic Evangelical” because it affirms with historic Christianity that the Bible, as the inspired, infallible, and inerrant Word of God, is the sole written revelation that rules the faith and practice of the Christian community and alone can bind the conscience. This faith refers to the doctrine of justification by faith alone whereby the believer is justified before God by the free grace of God by which he is declared righteous and the righteousness of Christ is imputed to the believer (Rom. 5:18-19). The sole ground of my justification is the merit of Jesus, imputed to all who put their trust in Him. However, good works flow necessarily and immediately from all justified persons, these works are not the meritorious grounds of my justification (Ephesians 2:8-10).

Secondly, for me, to be Lutheran is to adhere to the purist teachings of the Bible – to affirm the doctrine taught by Jesus, Paul and the apostles. Scripture is considered the ultimate authority in matters of life and faith and all Reformed doctrine is founded on the Bible. I am convinced that Lutheran doctrine is nothing more than the teachings of Jesus, the Apostles and the totality of the Scriptures. Were it not for human sin we would not have to make a distinction between biblical Christianity and the faith spawned by the Reformation.

Lastly, my theology is charismatic because I believe in being filled with the Holy Spirit, according to the Scriptures. This was the normal experience of the entire early Christian Church. I believe that being filled with the Holy Spirit is the clothing of power for life and service.  The Holy Spirit bestows spiritual gifts for their use in the work of ministry. The Baptism with the Holy Spirit is NOT distinct from and subsequent to the experience of the new birth; it occurs simultaneously with the new birth. Speaking in tongues is NOT the ONLY evidence of being filled with the Holy Spirit. (Matthew 3:11; Mark 1:9, Luke 3:16; 24:49; Acts 1:8, 2:4, 8:12-17, 10:44-46, 11:14-16, 15:7-9; 1 Corinthians 12:4-13 &28, 14:1-19.)



The Church is in dire need of a modern Reformed transformation!

A recent Pew Research Center study makes the need clear:

1. Atheists, agnostics, Jews, and Mormons score higher in religious knowledge and outperform Protestant Christians on questions about the core teachings and history of Christianity.

2. Those identifying themselves as “Christian” shrunk from 78% to 70% – a drop of 8% points in just seven years. Meanwhile, those calling themselves atheist, non-religious, or simply unaffiliated rose from 16% to almost 23%.

3. Almost 60% of our youth leave their churches as young adults – many joining the growing number of the so-called “nones,” those who profess no adherence to any faith whatsoever.

What can the Church do about it?

1. The Church needs to preach and teach the Gospel, period. Nothing added to it, or taken away from it.

2. The Church needs to preach and teach the Law of God, period. Nothing added to it, or taken away from it.

3. The Church needs to preach and teach repentance from sin and faith toward God through Jesus Christ.

4. The Church needs to preach and teach belief in the inerrancy, infallibility, and authority of God’s Word (the 66 books of the Old and New Testaments) – the Bible.

5. The Church needs to teach followers of Jesus Christ, their family and children what it means to be a follower of Jesus Christ and why it matters.

6. The Church needs to teach followers of Jesus Christ what the Christian faith is and why it is important to know and understand what you believe, and why.
7. The Church needs to preach and teach about the Person and work of the Holy Spirit, i.e., the baptism in the Holy Spirit, and the continuation of the gifts (manifestations) of the Holy Spirit for the equipping and building up of the Body of Christ.

8. The Church needs to preach and teach how God has arranged the Body of Christ (the local church); how He has prescribed its leadership and how the Body of Christ (the local church) functions.

At Symphony Ministries and Symphony Church we are seeking to do just that. It is time to make a sound biblical stand for God, Jesus Christ, the Gospel, and His Church.

Join us, help us, fellowship with us, support us. Soli Deo Gloria!





Shout With The Voice Of Triumph, Part 2
Shout to the Lord

             “Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel” (Isaiah 44:23).

The Shout That Leaves No Doubt

When God says He is going to do something, you can be confident that it is going to happen!  With this confidence, we are able to shout the shout that leaves no doubt.
It doesn’t matter what obstacles or problems you are facing.  You can shout with no doubt about what God is going to do for you as His child.

    In Psalm 27:5,6, we read:
“For in the day of trouble, He will conceal me in His tabernacle; in the secret place of His tent He will hide me; He will lift me up on a rock.  And now my head will be lifted up above my enemies around me; and I will offer in His tent sacrifices with shouts of joy; I will sing, yes, I will sing praises to the LORD” (NASB).

    You may be saying, “Preacher, I don’t feel like shouting.”  Shout anyway.  We are a kingdom of priests.  We are priests unto God, and we are called to offer sacrifice to Him.

    When you go into a church and hear all the people shouting, that’s a sacrifice.  This is one way in which the world outside of the church can know that something is taking place on the inside.  We have something to shout about!

    David said in Psalm 5:11:
“But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.”

    Even though you are saved and washed in the blood, you may be going through a trial or a test in your life.  Don’t let the devil steal your joy.  You may not be able to rub two nickels together, but the devil can’t touch what you’ve got under that fifth rib.  You are a child of God.

    You know what my Bible says in Psalm 34:19?
“Many are the afflictions of the righteous: but the LORD delivereth him out of them all.”
Many are the afflictions of the righteous.  Not the backslider, but the righteous.  And the phrase that makes me want to shout is, “but the Lord delivers him out of them all!”

    It doesn’t matter what you may be going through.  God has called you to be more than a conqueror.  He has promised to bring you out of every bad situation that you may find yourself in.  That should make you want to shout unto God with the voice of triumph!

If God Said It, It’s Already Done

In Ezra 3:11, we read:
“And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel.  And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid.”

    The people had just returned from years of captivity in Babylon.  All hope seemed to be gone.  The great temple of the Lord that Solomon had built had been destroyed.  The great empire had been reduced to a minuscule remnant.

    But here they were, back in the land that God had given to their fathers.  The foundation for the new temple had just been laid.  God was beginning the restoration that He had promised through His prophets.  Many years had gone by, but God was right on time.

    They began shouting the shout that leaves no doubt.  They still had a long way to go.  The temple would not be completed for several more years, and they were still a small remnant of the once vast empire, but God promised them in Haggai 2:9:
“The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give thee peace, saith the Lord of hosts.”

    Confidence filled their lungs as they witnessed the Word of God being confirmed before their eyes.  God said He was going to do it, and He did!

Three On-Fire Jews

I love the story of Shadrach, Meshach, and Abednego recorded in the third chapter of the book of Daniel.  They refused to bow down and engage in idol worship.  While many people are bowing down to false gods today, God is looking for somebody who will not bow their knee to Baal, but who will serve Him in the beauty of holiness.

    Old King Nebuchadnezzer got word that these three young men weren’t bowing down to worship the image that he had built.  Somebody got jealous.

    Even though they were in captivity, they had found favor with Nebuchadnezzer, who elevated them to important positions in his government.  When God starts blessing you, some of your best friends are going to get jealous.

    Nebuchadnezzer was overcome with rage, and he said to Shadrach, Meshach, and Abednego, “You’ll either bow down to my god, or you’ll burn.”

    Those boys said, “You’ve got it all wrong, King.  If we bow down to your god, we will burn.  We’ll burn in Hell!  If we have to choose the furnace, we choose yours.  Either God will deliver us from your fiery furnace, or He won’t.”

    This is what you call covering all the bases.  Either God’s going to do it, or He’s not going to do it!
As soon as they spoke those words, God said to Jesus, “Get down there and get in that fire.”
Nebuchadnezzer’s rage intensified, and he said to his servants, “Heat the furnace seven times hotter.  Tie them up and throw them in.”

The men who threw them into the flames could not stand the intensity of the heat, but not a hair on those boys’ heads was singed.  They still had their clothing on.  The only things missing were the bonds that tied them.

    Nebuchadnezzer looked into the furnace and counted four people.  He went back to his men and said, “How many did we throw into that fire?”

    They told him, “Three.”

    He said, “I see four, and the fourth one is like unto the Son of God.”
Now think about this: three people were thrown into the fire, and three came out.  What happened to the fourth one?

    I’m here to tell you, He’s still in the fire.  Why?  Because when you get into the fire, He’s already there to see that you get deliverance.  No matter what your predicament may be, God has a way out for you.

You Don’t Have Any Trouble

If you have ever heard my radio program, you’ve heard me say, “You don’t have any trouble.  All you need is faith in God.”  Now, that’s a borrowed statement; that’s not original with me.

    I was preaching in Buffalo, New York.  There was a gentleman who came into that meeting and said, “Brother Schambach, I’d like to invite you and your entire staff home for dinner.”

    I said, “We’ll be there.”

    At that time, I didn’t like to eat before preaching, so it was very late after the service was over before we were able to leave for his house.  He didn’t tell me earlier that he lived in Niagara Falls, so we had to travel quite a distance.

    But it was well worth the time.  The man’s wife had prepared a feast: a banquet that made Belshazzar’s feast look like a Girl Scout picnic.  She had prime rib of beef, turkey, T-bone steaks, and fried chicken.  You never invite a preacher out unless you have fried chicken.  And when people invite us out to eat, I fast all day so I can tuck it away.
I filled up my plate to gospel measure.  That’s the running over variety.  I was so hungry that when the gentleman asked me to pray, I prayed quickly, “Lord, bless this food.  Amen,” and I started digging into that food.

    I was helping myself and enjoying the food when all of a sudden this man had one of those talking spells.  But what he was saying was better than the food, and I pushed my plate back because I wanted to hear every word.

    He said, “Brother Schambach, I thought I had it made with a great job with the U.S. Government, money in the bank, and my home almost paid for.  I had never been sick a day in my life, when suddenly, I was hit with spinal meningitis that paralyzed me from head to toe.”

    Now, while he was speaking, I was looking at a man who was completely well in his body, and I knew that something miraculous had happened to him.  I listened intently as he continued on.

    He said, “I was hospitalized for three months, and then, to make matters worse, I was stricken with very painful rheumatoid arthritis which crept into all of my joints.
“I lapsed into a coma, my bank account was reduced to zero, and I had to sell my home to get equity out of it to pay the additional doctor and hospital bills.

    “They called my priest in to give me the last rites of the church, extreme unction; and even though I was in a coma, I knew my priest was giving me the last rites.”

    I’ve asked several doctors about this, and they’ve told me that, even though a person is in a coma, they can still hear you, but you cannot communicate with them.

    He went on, “I wanted to let the priest know that I understood that he was giving me the last rites of the church, but I couldn’t even flicker an eyelash.  He finished with the rite of extreme unction, and he walked out the door.

    “As soon as he closed the door, another priest came walking in right through the wall.  The other priest was dressed in all black, but this priest was dressed in all white.

    This priest leaned down over my bed, put his mouth to my ear, called my by my name, and he said to me, ‘YOU DON’T HAVE ANY TROUBLE.  ALL YOU NEED IS FAITH IN GOD.’
“My first reaction was, ‘what kind of crazy priest is this?  I don’t have any trouble?  Spinal meningitis, rheumatoid arthritis, lost my home, lost my job, and the priest just walked out of the room giving me the last rites.  If this isn’t trouble, what is?’

    “The next words that came out of this priest’s mouth were, ‘I am Jesus of Nazareth, and I am going to heal you right now.’

    “He spoke to me further saying, ‘When I turn around and walk out of here, I want you to get out of this bed.  Go wash yourself and shave.  Walk out of this hospital.  Go to the first bookstore you can find and buy a Bible.  Begin reading the Gospel of St. John, and you will find the way to eternal life.’”

    I was so blessed listening to him relate this story that I couldn’t continue eating.
He looked at me and said, “Brother Schambach, He walked right through the wall.  Why didn’t he use the door?”

    I said, “He is the door, Mister.”  Jesus said in John 10:9:
“I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.”

    He’ll make an entrance right into your life.  He’ll come into your automobile.  He’ll come to you on the job.  He comes with the answer to your problems.

    Jesus is still alive.  He is still performing miracles.  All He’s looking for is obedience and a little bit of faith.  Trust Him, and you will shout the shout that leaves no doubt!

The Shout That Brought Us Out

“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation..” (Zechariah 9:9).

    We’ve seen the shout without the clout;  the shout that brings the rout; the shout that leaves no doubt, and now we come to the shout that brought us out.

    Brought us out of what?  Praise God, Jesus brought us out of sin.  We’ve got something to shout about!
In John 19:28-30, we read:
“After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.  Now there was set a vessel full of vinegar, and they filled a sponge with vinegar, and put it upon a hyssop, and put it to his mouth.  When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.”

    Jesus was on Calvary, stretched out between heaven and earth with nails in His hands and in his feet.  He was given vinegar to drink, in fulfillment of the prophecy in Psalm 69:21.

    After this final indignity, Jesus shouted with a voice of triumph, “It is finished!”  What was finished?  Well, several things, actually.

    The most difficult part of the work of mankind’s redemption and salvation had been completed, satisfying the justice of God and destroying the power of Satan forever.

    Also, the ceremonial law had run its course, and man was no longer bound by a long list of ordinances.  From this time forward, God would write His laws upon the hearts of the redeemed.  All of the shadows have been eliminated by the illuminating revelation of Christ.  It’s as if God were saying, “Put out the fires and stop killing the animals!  It is no longer necessary!”

    The Old Testament prophecies and types pointing at the Messiah and His suffering were also finished.  Jesus knew that drinking the vinegar was the last prophecy that had to be fulfilled.  He wasn’t complaining when He said, “I thirst.”  He was crossing the last “T” of prophecy that would usher in a new era in God’s relationship with mankind.

    Finally, the sufferings that Jesus had to endure, in soul and body, were now finished.  All of the pain, agony, and indignities that He had gone through during His ministry had come to an end.  He had accomplished what He had come to do, and now He was going to return to His Father.

    Having fulfilled His destiny as the Lamb slain for the sins of the world, now He would take His place on the right side of the throne of God and intercede for mankind as the High Priest.

The Last High Priest

Let’s examine this title a little more.  Do you remember when John baptized Jesus?  John baptized unto repentance, but Jesus had nothing to repent of.  Then why did He get baptized in water?  You need to go back and read the first chapter of Luke.  The father of John the Baptist was Zacharias, who was one of the priests who ministered in the temple.  The priesthood was handed down through blood relationship, and he was from the family of Abiah, a son of Eleazar, who was the eldest son of Aaron.

    The mother of John, Elizabeth, was also a descendant of Aaron.  The blood that flowed through their veins was priestly blood, and Jesus recognized John as the true high priest.
You may be thinking, “But I thought Caiaphas was the high priest.”  Caiaphas was a political appointee chosen around A.D. 18 by the Roman procurator, Valerius Gratus.  The government of Rome chose him because of his ability to compel the people to abide by the laws the Romans had imposed on them.

    But Jesus knew that John was performing the true duties of the high priest, admonishing the people to turn from their sins and baptizing them unto repentance. He knew that the right of baptism signified change and the passing from the old to the new.  He had no need to be baptized unto repentance, but He was showing that the role of the high priest had been passed to Him.  Although He would not assume that role until after His death and resurrection, this baptism by John was the ceremonial transfer of priestly succession.
John objected to baptizing Jesus because he knew that He was the spotless Lamb of God.  Indeed, he told Jesus that he needed to be baptized by Him.

    Jesus, knowing that He was fulfilling prophecy, told John, “Suffer it to be so now: for thus it becometh us to fulfill all righteousness” (Matthew 3:15).

    So John complied and baptized Jesus.  And when He came up out of the water, the heavens burst open, and God the Father spoke and said, “This is My beloved Son in Whom I am well pleased.”

    Do you remember what John said about Jesus when He was coming down the road?  “Behold, the Lamb of God which taketh away the sin of the world” (John 1:29).

    Nobody had ever said that before.  Lambs were slain for Israelis only, but here is John the Baptist, recognized by Jesus as the real high priest, saying, “Behold the Lamb who takes away the sin of the world.”

    Not a lamb for a man; not a lamb for a house; not a lamb for a nation, but a lamb for the world.  It’s important to realize that Jesus is not an American God; He’s not an Asian God; He’s not an African God; He’s not a European God, but He is the God of the whole world.

    Jesus was crucified on the cross at Calvary on Passover.  During this feast, the high priest would sacrifice a lamb without spot or blemish for the sins of the nation of Israel.
But now Jesus had become the sacrifice!  Not only was He the spotless Lamb, He was the High Priest who would present the sacrifice before God.

    And His sacrifice as the sinless Lamb of God was not just for the nation of Israel but for the whole world.

    When He cried out, “It is finished!” the veil in the temple was rent from top to bottom.  Long and thick, it was made out of pure linen, and it was rent from top to bottom.  Do you know why?

    Only the high priest could come near the presence of God.  The veil represented man’s separation from God, but through His death and resurrection, Jesus tore down that wall of separation.  Now we are part of a kingdom of priests, and we can come boldly into His presence.

    Our High Priest is seated at the right hand of God, and He said, “Whatever you ask the Father in My name, He will give it to you” (John 16:23 NASB).

    We are priests of the most high God.  We offer sacrifices of praise.  When we shout unto God with the voice of triumph, we’re fulfilling our priestly duties.  We can shout the shout that brought us out because Jesus brought us out of sin and into righteousness.

The Shout That’s Going To Take Us Out

“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first..” (I Thessalonians 4:16).

    Finally, I’m waiting for the shout that’s going to take us out.  Out of what?  Out of New York, Los Angeles, London, Nairobi, Calcutta, Tokyo, and every other place on this planet!
I don’t think it’s going to be much longer because there are signs all around us that we are living in the last days.

    Powerful earthquakes and other natural disasters are becoming more frequent.  More and more nations are becoming armed to the teeth with the most lethal military weapons ever developed.  Tensions are high in many areas of the globe with the potential for numerous wars and internecine skirmishes.

    Unprecedented advances in computers and other sophisticated technology are laying the groundwork for an eventual one-world economic and political system.

    All of the things that Jesus and the prophets told us to look for in the last days are being revealed on a daily basis.  Jesus is about to come!

I’m Getting Caught Up

I don’t know about you, but I believe in the rapture of the church.  I know there are some preachers who don’t believe in the rapture.  They tell me the word “rapture” is not in the Bible.  I tell them right back that the phrase “caught up” is.

    Here’s what it says in the book of First Thessalonians, chapter 4, verses 13 through 18:
“But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.  For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.  For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.  For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.  Wherefore comfort one another with these words.”

    I’m not looking for Him anymore.  I’m listening for Him.  I’m listening for the shout and the sound of a trumpet.

    He’s coming back with a shout, and if you’re not ready, you’re going to be left behind to face seven years of tribulation.  The Holy Ghost is going to be taken out of this world.  If you can’t stay saved now, I know you won’t be able to stay saved then.

    A friend of mine was praying, and he said, “Lord, how are you going to pull this rapture off?”  God told him, “That’s easy, son.  I’m just going to call the Holy Ghost home, and everybody He’s in is going to come with Him.”

    Are you ready?  Are your sins gone?  Are you washed in the blood of the Lamb?  Is your name written in the Lamb’s Book if Life?  God said in Luke 10:20:
“..rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.”

    We shall not all sleep.  If you want to sleep, sleep.  But I’m waiting for that final shout.  The shout that’s going to take us out of Harlem.  The shout that’s going to take us out of New York.  The shout that’s going to take us out of London, Jerusalem, Nairobi, Rio de Janeiro, Moscow, Sydney, Calcutta, and Tokyo.

    The Bible says in Mark 13:32:
“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”

    Well, I’m going to make an announcement.  I know the day, and I know the hour that He’s coming!  It’s going to be the day of the Lord, and He’s coming back in the hour that you think not.

    I want to go on radio and television, and I want to shout it from the highest mountain, “Jesus is coming!”

    We’re so close.  Jesus is about to come, and He’s coming back for a bride that is holy, without spot or wrinkle.  He’s not going to marry up with a bride that’s flirting with the devil.  He’s going to marry up with a chaste virgin.  Those who have been washed in the blood of the Lamb.

    You might tell me, “I shook the preacher’s hand and had my name put on the church book.”  You might as well have put your name on a barn door and shook a donkey’s tail.  It’ll get you into heaven just as quick.

    He said, “He that comes to me, I will in no wise cast out.”  It’s either Heaven or Hell.  It’s either Christ or the devil.  You’re either saved, or you’re lost.  You can’t put this decision off.

How To Get Ready

If you want to be ready for the soon coming of Jesus Christ, get on your knees right now.  Ask God to forgive you of your sins and to cleanse you of all unrighteousness.  Ask Him to give you a clean heart and to make you a new creation.  Ask Jesus to be your Lord and Savior and to fill you with the Holy Ghost so that you may live the life He wants you to live.

    Start reading the Word of God daily, beginning with the book of John.  Talk to God often, confessing your sins and asking for His help and guidance in your life.  Make it an everyday part of your life so that you will grow strong in the Spirit.

    Find a Spirit-filled, Bible-believing church, get baptized, and get involved with other Christians as God leads you into the work He has called you to do.

    Then your spiritual ears will be opened, and some day soon you will hear the trumpet of God sounding and the shout that is going to take us out!

by R.W. Schambach