11. The Case For Particularism

Why The Unevangelized Are Unevangelized

I will begin this section by first discussing an important question. Why is it that the unevangelized are unevangelized? How is it that there are large portions of humanity that have come to fall into the category of those who have never heard of Christ in any meaningful way? Those who conceive of the development of religion along “evolutionary” lines generally see religion as moving from animistic or polytheistic religion (in which many gods are worshiped) to henotheistic religion (in which a particular god is worshiped above all other gods), to monotheistic religion (which conceives of one creator God to the exclusion of all others). These theories were advanced especially by the influential work of Edward B. Tylor, in his book, Primitive Culture: Researches into the Development of Mythology, Philosophy, Religion, Art and Custom.¹

Those who read the Old Testament from a critical viewpoint, also see the religion which stands behind the biblical traditions as following such an evolutionary pattern.² A straightforward reading of Scripture, however, would lead us to conclude that religion did not develop in an evolutionary fashion, but that non-biblical religions represent digressions from the original revelation of the one true God that was made known to all people at the outset of human history.

The worship of the Lord is evident in Genesis 4, in the life of Abel (who brought sacrifices to the Lord), and in the last verse of that chapter: “Then men began to call upon the name of the Lord (Yahweh)” (v. 26). Very quickly, however, people began to turn away from the Lord. Richard Hess, commenting on the genealogy of Cain in Genesis 4:17–26, states: “In its narrative context, the picture is one of religious and moral degeneration in the midst of civilized life.”³ We see this in chapters four through six of Genesis, with the increasingly murderous actions of Cain and Lamech, and culminating in the sobering statement: “Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen. 6:5).

Not only is there moral degeneracy, but there is evidence of religious and spiritual degeneration as well. This can be seen in the name Methushael, for example (Gen. 4:18), which possibly means “man (or devotee) of El (the god).” This has been thought by some to be a reference to the Mesopotamian god Shuwala.⁴

Though the worship of the Lord was restored through Noah and his family after the deluge, defection from the Lord is soon evidenced once again in the incident of the Tower of Babel (Gen. 11). In fact, evidence of idolatry is to be found even in the family of Abram. Hess states, regarding Abram’s name: “The name Abram itself . . . carries a possible double meaning to its name, either ‘[my] father is the deity Ram’ or ‘[my] father is exalted.’ Even in the latter case, we cannot be certain if this name refers to God or to another deity.”⁵ It may also be that the name Sarai is related to the name of the moon goddess Ishtar.⁶ Certainly, prior to his call, Abram’s family had embraced the idolatry of their surrounding culture, as indicated by the statement in Joshua 24:2, “From ancient times your fathers lived beyond the River, namely, Terah, the father of Abraham, and the father of Nahor, and they served other gods.” Clearly, just as had occurred in the generations after the fall, so in the generations following the deluge, there was a turning away from worship of the Lord to the worship of false gods.

All of this bears out the description of spiritual degeneration provided in Romans 1:18–32. The moral degeneration depicted in this passage is attributed to the religious and spiritual defection from worship of the true God: “Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures . . . . For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever, Amen” (Rom. 1:23, 25). This was due, according to Paul, to the fact that in “ungodliness and unrighteousness” they “suppressed the truth of God” which is known through the creation (vv. 18–19). Cranfield suggests that to “suppress the truth” is to attempt to “bury it out of sight, or obliterate it from the memory.”⁷ In a similar way, the Psalmist speaks of the “nations who forget God” (Ps. 9:17).

Not only was this religious defection due to the sinful choice of man, but satanic and demonic powers were actively involved in promoting this move as well.⁸ Several passages attest to this fact. In his second letter to the Corinthians, Paul says that “the god of this world has blinded the minds of the unbelieving” (II Cor. 4:4) . . . even disguising himself as “an angel of light” (II Cor. 11:14), and his servants “as servants of righteousness” (11:15). That is, Satan uses religion and morality, as well as evil, to turn people from the knowledge of the truth of God. In his first letter to Timothy, Paul warned that some would “fall away from the faith, paying attention to deceitful spirits and doctrines of demons” (I Tim. 4:1). It’s impossible to deny that, regardless of what positive elements may reside in non-biblical religions, demonic forces have been at work in the development of religious movements which departed from the faith reflected in the Bible.

False gods are spoken of as representing demonic powers in several passages. Speaking of Israel, Moses says, “They sacrificed to demons, who were not God, to gods whom they have not known, new gods who came lately, whom your fathers did not dread” (Deut. 32:17; cf. Lev. 17:7). The Psalmist says of Israel, “They even sacrificed their sons and their daughters to the demons” (Ps. 106:37). Speaking of pagan worship, Paul wrote to the Corinthians, “(T)he things which the Gentiles sacrifice, they sacrifice to demons and not to God” (I Cor. 10:20).

This is not to say that there are no truths in extrabiblical religions. Some religions have preserved elements of the original revelation of God as recorded in Genesis.⁹ Some have also absorbed parts of the biblical revelation in the development of their own scriptures (as was the case, for example, with Islam).¹⁰ But even these truths have been mixed with error, and as the above passages testify, are used by Satan to lead people away from God.

The third factor contributing to this process of religious decline, is the judicial action of God. This is seen in several passages. Barnabas and Paul, for example, told the people of Lystra that God had “permitted the nations to go their own ways” (Acts 14:16). In his letter to the Romans, Paul states that due to their suppression of the truth evident to them in creation, God handed the nations over to their “futile speculations” (Rom. 1:21). This is similar to the statement in Psalm 81:12, where in response to Israel’s refusing to listen, God “gave them over to the stubbornness of their heart, to walk in their own devices,” just as Stephen said that he also “delivered them up to serve the host of heaven” in judgment for their idolatry in the case of the golden calf (Acts 7:41–43). God is even said to have “allotted to the peoples” the host of heaven to be worshipped by them (Deut. 4:19)—likely, in my opinion, a judicial act.

Michael Heiser believes that Deut. 32:8–9 describes this judicial process. The text reads in the English Standard Version: “When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the Lord’s portion is his people, Jacob his allotted heritage.” Heiser comments:

The point of verses 8–9 is that sometime after God separated the people of the earth at Babel and established where on the earth they were to be located, He then assigned each of the seventy nations to the fallen sons of God (who were also seventy in number). After observing humanity’s rebellion before the Flood and then again in the Babel incident, God decided to desist in His efforts to work directly with humanity. In an action reminiscent of Romans 1, God ‘gave humanity up’ to their persistent resistance to obeying Him.¹¹

It should be noted, however, (as mentioned in the previous chapter) that God’s judgment was not without mercy. This is seen first in that those in darkness are not held accountable to the same degree as are those who are privileged to receive the light of the truth. Paul states that “where there is no law there is no violation” (Rom. 4:15). People are held accountable for their response to the revelation they have received, not for what they have not received. This principle is stated in different ways in a number of passages. For example, Jesus said, “And that slave who knew his master’s will and did not get ready or act in accord with his will, will receive many lashes, but the one who did not know it, and committed deeds worthy of a flogging, will receive but few” (Lk. 12:47–48a). It’s likely that the one who did not know God’s will, yet received a few lashes, should have known and could have known God’s will (for example through conscience), yet suppressed this knowledge (Rom. 1:18). (Cf. also Jn. 9:41; 15:22; Rom. 2:12.)

The Apostle Peter even says of those who had turned away from the faith: “For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them” (II Pet. 2:21).¹² It would have been better for them not to have known, than to have known and then turned away, because their judgment would in that case be less severe. As J. Oswald Sanders states: “It can be affirmed with certainty that no one will be condemned for rejecting a Christ whom they had no opportunity to accept. Or for failing to use light they did not have, but only because they have shut their eyes to the light they did have.”¹³

Second, God’s mercy is seen in that many of the religions do perform a positive function in restraining sin and promoting a certain kind of righteousness. Daniel Strange writes: “Because of the common grace order worked by the Holy Spirit . . . , non-Christian religions are instrumental in accomplishing the purposes given to common grace in restraining sin and exciting to civic righteousness.”¹⁴ Gerald McDermott, referring to the teachings of Clement of Alexandria, writes: “Clement suggests that God permitted other, partially false religions in order to keep some peoples from complete destruction.”¹⁵ Referring to John Calvin, Strange writes: “As Calvin notes, God uses false religion to serve as a ‘bridle’ to sustain ‘the thought that God is to be feared’ and so places a restraint on the ‘depraved affections of the flesh.’”¹⁶ Strange further comments: “One can argue that God has caused the rise of organized religions, rather than allowing each person to worship their own idol, as a means of graciously providing agreed social norms within religious societies that save those societies from unrestrained evil and that provide an element of social cohesion.”¹⁷

Third, God’s mercy is also seen in his patient forbearance with the nations in ignorance of the truth, in not immediately sweeping them away in total judgment, and in now giving them an opportunity to come to repentance and salvation during this age of the gospel. Paul said to the Athenians: “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness, through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30). That is, God is affording to those who were formerly in ignorance of the true God, an opportunity to repent of their idolatry and believe in Christ.

If God had chosen to allow the nations to remain in darkness, he could not have been accused of injustice; for man had rejected the truth about God when it was known, and continued to suppress the truth that is universally accessible. As Abraham said to the rich man in Jesus’ parable when he asked that someone from the dead go to warn his five brothers not to follow him to hades: “If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead” (Lk. 16:31). In other words, if one rejects what revelation they have, there is no reason why God should send them more—only to have it rejected as well. The problem is the inner disposition of the heart, not a lack of sufficient revelation from God.

But God is not only a God of justice, he is also a God of love and grace. And it is in his grace that he has not “left himself without witness” (Acts 14:17), by revealing his power and divine nature in creation (Rom. 1:20), his moral nature in man’s conscience (Rom. 2:15), and by granting many good gifts in life to all (Acts. 14:17). Indeed, he is “kind to ungrateful and evil men” (Lk. 6:35). “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Mt. 5:45b). And it is in his grace that he has given his Son for the sins of the world (John 3:16; I John 2:2), providing many convincing evidences of his identity as the divine Savior (Acts 1:3; 17:31).

Classic Texts

It is now the place to give attention to a positive biblical case for particularism. The thesis of this view is that eternal life is given by God only through hearing and believing the promise of his provision of salvation, which in this age is the gospel of Jesus Christ. It is appropriate to begin by citing a few classic texts which state this fact.

The first of these is the statement in Isaiah 45:22, “Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other.” This statement stands in contrast to what is said in v. 20b of this chapter: “They have no knowledge, who carry about their wooden idol and pray to a god who cannot save.”¹⁸ This statement about salvation coming to all nations through knowledge of the Lord is consistent with the promise stated to Abram that it would be through his descendants that God would bring blessing to “all the families of the earth” (Gen. 12:3).

This thought is also reflected in God’s words to Israel through Moses: “Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation” (Ex. 19:5–6a). Included in this statement, I believe, is the idea that Israel would function as a priest among all the nations, the channel through which they would come to know God. In the words of the commentator Victor Hamilton: “Israel is the bridge between Yahweh and the nations.”¹⁹

This idea is also reflected in the prayer and benediction of Solomon at the dedication of the Temple:

Also concerning the foreigner who is not of Your people Israel, when he comes from a far country for Your name’s sake (for they will hear of Your great name and Your mighty hand, and of Your outstretched arm); when he comes and prays toward this house, hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, in order that all the peoples of the earth may know Your name, to fear You, as do Your people Israel, and that they may know that this house which I have built is called by Your name . . . . so that all the peoples of the earth may know that the Lord is God; there is no one else (I Kings 8:41–43, 60).

This concept is reflected as well in the words of Jesus to the Samaritan woman at the well: “(F)or salvation is from the Jews” (Jn. 4:22b).

It is for this reason that God placed Israel at the crossroads of three continents, as he stated to Ezekiel: “Thus says the Lord God, ‘This is Jerusalem; I have set her at the center of the nations, with lands around her’” (Ezek. 5:5). Indeed, the Psalmist says that during Old Testament times the knowledge of the Lord had reached far beyond the borders of Israel: “The Lord has made known His salvation; He has revealed His righteousness in the sight of the nations. He has remembered His lovingkindness and His faithfulness to the house of Israel; All the ends of the earth have seen the salvation of our God” (Ps. 98:2–3). In reflecting on the career of King Solomon, the writer of I Kings states: “And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom” (I Kings 4:34).²⁰

The second classic statement of this thesis is found in John 14:6, where Jesus said, “I am the way, and the truth, and the life; no one comes to the Father but through Me.” Jesus is the great High Priest through whom all must come to the Father. He is the one mediator between God and men (I Tim. 2:5). He is the “door” of the sheepfold of God’s family, through whom if anyone enters, “he will be saved” (John 10:9).

The third statement is found in Acts 4:12, where the Apostle Peter said: “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” It is noteworthy that salvation comes through the “name” of Jesus. This is reminiscent of Paul’s statement that it is those who “call on the name of the Lord” who are saved (Rom. 10:13), as well as Peter’s statement to Cornelius that “through His name everyone who believes in Him receives forgiveness of sins” (Acts 10:43).²¹ Peter was stating that one must call on Jesus’ name and believe in him for salvation.

Inclusivists, as well as particularists, believe the statements of these verses. But whereas the particularist holds that those who come to the Father through Christ must know of him and believe in him explicitly, the inclusivist holds that it is only necessary to believe “implicitly” by responding to whatever revelation one may have. It’s my purpose in the remainder of this chapter to examine the biblical evidence supporting the particularist point of view.

The Content Of “Faith”

I will begin by noting that salvation has always been “by faith” in God’s word. This is the thesis of Hebrews 11, which states: “And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is the rewarder of those who seek Him” (v. 6). As pointed out in the previous chapter, it is clear from the context that such faith is always placed in the revealed word or promise of God. For though it is possible to come to faith that God exists through his general revelation through nature, it requires a further revelation to come to believe that God is the “rewarder of those who seek Him.”²²

In comparing the role of saving faith in the Old and New Testaments, Geoffrey Grogan states: “In each case . . . we see faith as the correlative of revelation, and that revelation both personal and propositional. It was personal in that God disclosed Himself and not simply truths about Himself . . . . It was also propositional, for it was response to God as he made Himself known in His promises.”²³

Such a promise came initially from God in his promise of deliverance through the seed of the woman that God gave to Adam and Eve (Gen. 3:15). God’s promise of deliverance and blessing was expanded over the ages, through his word given to Noah, Abraham, Moses, David, and the prophets, and finally through Jesus Christ and his apostles (Heb. 1:1–2). The fact that faith in God’s word has always been the means through which people came into right relation with God is illustrated by the experience of Abraham, of whom it is said, “Then he believed in the Lord; and He reckoned it to him as righteousness” (Gen. 15:6.) As pointed out in the previous chapter, this was not the first time Abraham believed in the Lord. For Heb. 11:8 states that Abraham first expressed his faith when he obeyed God by going to the land he was promising to give him. Abraham’s faith was in the promise of God, and in the God who had made the promise.

Salvation Through Faith

We find many statements in the New Testament that salvation comes through hearing and believing the word of God, or the gospel. The following list of passages is not exhaustive. But it is lengthy, and important. I will cite such texts as they appear in canonical order, and make comments where appropriate.

Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned (Mark 16:15–16).

(A)nd that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem (Luke 24:47).

But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name (John 1:12).

For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life (John 3:16; cf. v. 18).

Truly, truly, I say to you, he who hears My word, and believes Him who sent me, has eternal life, and does not come into judgment, but has passed out of death into life (John 5:24).

For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day (John 6:40).

I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture (John 10:9).

Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die” (John 11:25–26a).

You are already clean because of the word which I have spoken to you (John 15:3). Notice that the spiritual cleansing of the hearts of his disciples was accomplished through the word of Christ.

This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent (John 17:3). This text states that eternal life comes through knowing Christ.

I do not ask on behalf of these alone, but for those also who believe in Me through their word (John 17:20). This text gives a description of the church for whom Jesus is praying. They will come to believe in him through the word of his apostles.

Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins (Acts 10:43).

Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe (Acts 15:7b).

(S)olemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ (Acts 20:21).

(T)o open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me (Acts 26:18). Note that faith involves a “turning” and “receiving.”

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Rom. 1:16).

(E)ven the righteousness of God through faith in Jesus Christ for all those who believe (Rom. 3:22).

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ (Rom. 5:1).

(A)nd these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified (Rom. 8:30). It’s noteworthy that all whom God has predestined are also called, so that they may be justified by faith.

But what does it say? “The word is near you, in your mouth and in your heart”—that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation (Rom. 10:8–10).

(F)or “Whoever will call on the name of the Lord will be saved.” How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? (Rom. 10:14–15a). Note the emphasis on both hearing the word and believing in the Lord so as to call upon his name for salvation.

Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith, to the only wise God, through Jesus Christ, be the glory forever. Amen (Rom. 16:25–27).

For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe (I Cor. 1:21). It is through believing the message proclaimed by God’s messengers that people come to know God and be saved.

Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved (I Cor. 15:1–2a). We are saved by or through believing the gospel.

And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake. For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ (II Cor. 4:3–6). Notice that people come out of darkness into light through the knowledge of Christ in the gospel.

We are Jews by nature and not sinners from among the Gentiles; nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified (Gal. 2:15–16). Justification comes through faith in Christ.

This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? (Gal. 3:2; cf. v. 5). The Holy Spirit is received when people hear the gospel and place their faith in Christ.

In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed you were sealed in Him with the Holy Spirit of promise (Eph. 1:13).

(T)hat the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel (Eph. 3:6). Note that it is through the gospel that people inherit these blessings.

(N)ot having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith (Phil. 3:9).

We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and the love which you have for all the saints; because of the hope laid up for you in heaven of which you previously heard in the word of truth, the gospel which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth (Col. 1:3–7a).

For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe (I Thess. 2:13).

They are not pleasing to God, but hostile to all men, hindering us from speaking to the Gentiles so that they may be saved (I Thess. 2:15b–16a). Notice that the salvation of the Gentiles is dependent on the word of God being made known to them, and that apart from this there appears to be no possibility of their salvation.

But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ (II Thess. 2:13–14). Salvation comes through faith in the truth about Christ.

Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life (I Tim. 1:16). Notice that eternal life comes through believing in Jesus Christ.

This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God, and one mediator also between God and men, the man Christ Jesus (I Tim. 2:3–5). Notice the connection between salvation and knowledge of the truth.

Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel, for which I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned. For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory (II Tim. 2:8–10). Notice that the elect may not be saved apart from hearing the gospel, which is why Paul is willing to suffer for the sake of making it known. The Lord had previously told him, at his conversion, that he “must suffer for (his) name’s sake” (Acts 9:16).

Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, in the hope of eternal life, which God, who cannot lie, promised long ages ago, but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior (Tit. 1:1–3). Notice that “those chosen of God” come to possess eternal life through the knowledge of and faith in the truth.

In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures (James 1:18). Notice that believers have come to new life through the “word of truth.”

(F)or you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God . . . . And this is the word which was preached to you (I Pet. 1:23, 25). Notice again that it is through the preached word that we are born again.

To those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ: Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust (II Pet. 1:1b–4). Notice that it is through the true knowledge of Christ and faith in him and his promises that we have become partakers of the divine nature (the new birth).

Whoever believes that Jesus is the Christ is born of God . . . . And the testimony is this, that God has given us eternal life, and this life is in His son. He who has the Son has the life; he who does not have the Son of God does not have the life (I John 5:1a, 11–12).

Taken together, these texts communicate a unified message that it is through hearing and believing in Christ through the gospel that people receive the gift of the forgiveness of sins and of eternal life.²⁴

Pre-Conversion State Of Believers

The second group of passages is equally important. These are passages which describe the pre-conversion state of people prior to their coming to faith in Christ.

(T)o open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me (Acts 26:18). We will examine this verse in detail at the end of this section.

However at that time, when you did not know God, you were slaves to those which by nature are no gods. But now that you have come to know God, or rather to be known by God . . . . (Gal. 4:8–9a). Prior to their coming to their coming to faith in Christ, the Galatians did not know God (nor were they known by him in a relational sense), and they were enslaved to false gods.

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience (Eph. 2:1–2). Prior to faith, they were spiritually dead (cut off from the life of God), lived in the sphere of “trespasses and sins,” and were under the power of Satan.

Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands—remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world (Eph. 2:11–12). Prior to faith, the Ephesians were not united to Christ, not numbered among God’s people Israel, and not heirs to the promises given to them. Rather, they were without any hope and estranged from God.

So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart . . . . (Eph. 4:17–18). The Gentiles’ thinking was futile and darkened. They were ignorant and hardened in heart.

For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins (Col. 1:13–14). They lived in spiritual darkness, and did not know God’s redemption or forgiveness.

And although you were formerly alienated and hostile in mind, engaged in evil deeds, yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister (Col. 1:21–23). Notice the stark contrast between their former and their current spiritual condition, and that this transformation was brought about by their faith in the gospel which they heard through Paul. They had been hostile to God, and engaged in evil deeds.

For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God . . . . (I Thess. 1:9). Notice that prior to turning to the Lord, these Thessalonian believers had been serving idols which were neither living nor true.

For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. But when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life (Tit.3:3–7). Notice again the dramatic contrast, and the fact that transformation came through Christ and the work of the Holy Spirit.

As obedient children, do not be conformed to the former lusts which were yours in your ignorance (I Pet. 1:14). They were dominated by strong passions, due to their ignorance of the truth.

(K)nowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers (I Pet. 1:18). The former way of life of the Gentiles is described as “futile.” J. N. D. Kelly comments on this word: “The adjective futile (mataios: ‘vain’, ‘powerless’, almost ‘non-existent’) . . . . is scornfully applied in the LXX to the gods of the heathen, in contrast to the one living and true God (e.g. Lev. xvii. 7; 2 Chron. xi. 15; Jer. viii.19; x.15), or else to those who have never known Him (e.g. Wis. xiii. 1) or have apostatized from Him (e.g. Jer. ii. 5).”²⁵

But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy (I Pet.2:9–10). They lived in spiritual darkness, had not been among God’s people, nor were they recipients of God’s merciful salvation.

For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls (I Pet. 2:24). They strayed like sheep without a shepherd.

These passages uniformly describe Gentiles in particular as being without hope, in darkness and under the power of sin and Satan, prior to coming to know Christ and placing their faith in him. There is no hint of their having been in fellowship with God in any sense prior to their hearing the gospel and believing in Christ.

Christoph W. Stenschke has conducted an extensive study of the description of the pre-conversion state of Gentiles in Luke’s writings.²⁶ From the Lord’s commission to Paul (Acts 26:18), Stenschke draws the following conclusions about the Gentiles.²⁷ First, they are blind. He states: “Gentile eyes are closed to the truth and their true state. This observation cautions against assuming much adequate ‘natural’ insight among the Gentiles. Through their blindness they do not recognize the darkness they live in and the bondage they live under.”²⁸ Second, they are in darkness. Stenschke states: “In addition to having closed eyes, Gentiles are in darkness, in need of divine light and revelation to dispel darkness and to recognize the true state of affairs and need for salvation.”²⁹ Third, they are under the power of Satan. He states: “Luke indicates that the dominion over the kingdoms of this world has been given to Satan (Luke 4:5–8). Satan has these kingdoms at his disposal and is able to pass them and his exousia over them to whom he pleases. Through his earthly vassals Satan is master over the whole oikoumene in which Gentiles live under his exousia.”³⁰ Fourth, they are distanced from God. They are estranged from God, and in need of being turned away from darkness and to God.³¹ Fifth, they are in need of forgiveness. “They have sinned and are sinners in need of forgiveness.”³² Sixth, they are unholy and unbelieving. They are in need of being made holy or sanctified by the Lord. “Gentiles could not sanctify themselves but had to be sanctified by God. Gentiles were made holy by their faith in Jesus. Prior to this faith Gentiles did not believe in God. This new position was exclusively tied to faith and could not be achieved otherwise. None of the Gentiles’ past achievements constituted an acceptable contribution, not surprisingly in view of the earlier description of their state.” ³³ Consequently, Gentiles are in need of repentance, and God’s help in living a totally new life, as reflected in Paul’s summary of his message: “that they should repent and turn to God, performing deeds appropriate to repentance” (Acts 26:20).

Stenschke points out that Isaiah chapter 42 provides the background to the statement in Acts 26:18.³⁴ This is especially obvious in the Lord’s statement in that chapter in Isaiah that he had called his Servant “to open blind eyes, to bring out prisoners from the dungeon and those who dwell in darkness from the prison” (Isa. 42:7).

Stenschke points out as well, that descriptions of Gentile Christians are important to note, for they imply that prior to their coming to faith in Christ they did not possess these characteristics. He identifies the following characteristics.³⁵ First, they are called “saints” or holy ones “specially devoted to God” (Acts 9:13, 32, 41; 26:10; as well as numerous places in Paul’s epistles). This suggests that prior to coming to know Christ, they were not saints and were not holy. They may have been God-fearers or worshipers, but they were not saints. Second, they are designated as “believers” (Acts 15:7), in contrast to their former unbelieving state. Third, they are called “disciples” or learners (Acts 11:26, 29). They are called followers of “the way” (Acts 19:9, 23; 22:4; 24:14, 22). “Gentile Christians travel on a road that is qualitatively different, not on their own way, now better lighted and delineated.”³⁶ They are called “brothers” (Acts 15:3, 23). They are part of a new family of God. They are called “Christians” (Acts 11:26), or those who belong to Christ. They are the “church” (Acts 14:23; 15:41; 16:5; 20:28). They are part of God’s “called out” community of salvation. As Stenschke states: “The designations applied to Gentile Christians or to communities including them show that Gentile Christians enjoy a new state and blessings previously unknown.”³⁷

What About God-Fearers?

This description of Gentiles prior to faith (in contrast to their new identity in Christ) obviously leads us to ask how it is consistent with the description of some Gentiles, such as Cornelius, who would fall into the category of “God-fearers,” or at least “seekers” (such as the Ethiopian eunuch).³⁸ I will address this question more thoroughly below. But for the moment, I will make these observations about these two individuals. The Ethiopian eunuch is described as having “come to Jerusalem to worship” (Acts 8:27). He is similar to Cornelius, who is described as “a devout man and one who feared God . . . and gave many alms to the Jewish people and prayed to God continually” (Acts 10:2; cf. 10:35). However, whereas Cornelius was described as “devout” it seems that the Ethiopian eunuch was more of an inquirer, who lacked a full understanding of the Old Testament faith.

It is important to point out that both of these men arrived at the spiritual state they were in as a result of exposure to the Jewish religion and the Old Testament scriptures.³⁹ Nonetheless, both of these men were in need of hearing the Christian message. To the Ethiopian eunuch, Philip “preached Jesus” (Acts 8:35) from Isaiah 53. Prior to this, he did not understand the meaning of the passage, and needed Philip to explain it to him (Acts 8:30–34). It was only after his understanding was opened and he believed in Jesus and was baptized, that he “went on his way rejoicing” (v. 39). Likewise, Peter proclaimed to Cornelius and his household that “everyone who believes in him (Jesus) receives forgiveness of sins” (Acts 10:43). The fact that Peter no doubt has Cornelius’ conversion in mind when he said at the Jerusalem Council, that God was at work among the Gentiles, “cleansing their hearts by faith” (Acts 15:9) tells us that prior to his placing his faith in Jesus, his heart had not yet been cleansed. Though the Holy Spirit had obviously been at work preparing the hearts of these two men to receive the gospel when they heard it, nonetheless, they were still in an unsaved condition prior to that time. As Stenschke says: “The fact that these God-fearers needed to be brought into contact with the Christian message (Acts 8.26–39; 10.9–23) shows that their present status, though an excellent preparation, was insufficient.”⁴⁰

It is important to note also that not all those described as “devout” received the Christian message, as reflected in the fact that at Pisidian Antioch, some of “the devout women of prominence” rose up in opposition to Paul and Barnabas, in addition to many of the Jews (Acts 13:50).⁴¹ In addition, on the Day of Pentecost, there were (among the Jews present there) “devout men,” some of whom at first “mocked” the disciples who were speaking in tongues when the Holy Spirit came upon them (Acts 2:5, 13). These devout men were in need of repentance “for the forgiveness of sins” (Acts 2:38). Thus, something more is required for salvation than merely being a “devout” or religious person, whether Gentile or Jew.⁴²

The Apostle Paul himself would certainly have been described as a “devout” person prior to his conversion to Christ. He said of himself that he far excelled his peers in religious devotion (Phil. 3:4–6). Yet he considered his own righteous works as “rubbish” compared to knowing Christ (Phil. 3:7–9). With regard to his fellow Jews, Paul said that those who fell short of salvation did so because they sought to “establish their own” righteousness, rather than seeing their need for the gift of a right standing with God that comes through faith in Christ (Rom. 10:1–4).

What should be observed regarding particularly the Ethiopian eunuch and Cornelius, however, is that what the Lord had begun in the hearts of these two men by way of preparation, he completed by bringing the Christian message to them. And in their case, he used extraordinary means to do so. Stenschke comments on this fact: “God initiated the encounters of Gentiles with salvation and directed the missionary journeys (8.26–28; 10.3; 13.2; 16.9f). On these journeys the missionaries visited synagogues and their God-fearers. If God arranged for and became active in their step from Judaism to Christianity, is it not likely that he initiated and led their first step from paganism to this association?”⁴³ I believe he is right. What God begins, he completes.

The Calvinist writer Mark Shaw puts it this way: “The true seeker is one who is simply in the early stages of the Spirit’s transforming work. The Spirit’s grip will not let him go till he has been justified, sanctified and glorified. In the back of the seeker before the dawn of time is the mystery of God’s loving election in Christ. The true seeker will find Christ and his fullness.”⁴⁴ One need not necessarily be a Calvinist to agree that God persists in his work of leading people toward Christ. He does not use half measures, leaving those whom he has prepared to receive the gospel without ever hearing the saving message.

Ordinary And Extraordinary Means Of Evangelization

A fact that is alluded to in the passages cited earlier in this chapter is that God’s ordinary means of communicating the gospel to people who do not yet know Christ, is through a human messenger. This is especially clear in the Romans 10 passage, where Paul asks, “How will they hear without a preacher?” (v. 14). It was for this reason that he said, “And thus I aspired to preach the gospel, not where Christ was already named . . . (that) ‘They who had no news of Him shall see, and they who have not heard shall understand’” (Rom. 15:20–21). Reading through the Book of Acts we also see what extraordinary means God can use in directing his messengers to bring the gospel to those who need it, and whose hearts the Holy Spirit has prepared to receive it.

Might it be possible, however, that God could use extraordinary means in directly communicating the gospel to people, apart from a human messenger, in some cases? We know that the Lord spoke directly to the Apostle Paul on the Damascus road (Acts 9:1–9), and that this was an essential element in his conversion. There is evidence that God has employed such extraordinary means in the past in the words of Elihu, as recorded in the book of Job:

Why do you complain against Him that He does not give an account of all His doings? Indeed God speaks once, or twice, yet no one notices it. In a dream, a vision of the night, when sound sleep falls on men, while they slumber in their beds, then He opens the ears of men, and seals their instructions, that He may turn man aside from his conduct, and keep man from pride; He keeps back his soul from the pit, and his life from passing into Sheol (Job 33:13–18).

Here, Elihu states that God sometimes speaks directly to people in a dream or vision, to save them from sin and death.⁴⁵ He goes on in vv. 23–28 to state that such a saving message can even come through an angel:

If there is an angel as mediator for him, one out of a thousand, to remind a man what is right for him, then let him be gracious to him, and say, “Deliver him from going down to the pit, I have found a ransom”; let his flesh become fresher than in youth, Let him return to the days of his youthful vigor; Then he will pray to God, and he will accept him, that he may see His face with joy, and he may restore His righteousness to man. He will sing to men and say, “I have sinned and perverted what is right, and it is not proper for me. He has redeemed my soul from going to the pit, and my life shall see the light.”

He concludes by stating: “Behold, God does all these oftentimes with men, to bring back his soul from the pit, that he may be enlightened with the light of life” (vv. 29–30). He did not consider this to be a rare thing in his day.

John Hartley comments on this passage: “One of Elihu’s main postulates is that God goes to great efforts to communicate with a person, above all to prevent that person from going astray. Elihu believes that God speaks to a person in many different ways and on many occasions . . . . The two most prominent ways God employs to warn an individual are visions during the night (vv. 15–18) and disciplines of pain (vv. 19–22).”⁴⁶

Christopher Little also comments on the significance of this passage with regard to the unevangelized: “The soteriological implications of this passage as it pertains to missiology are immense. At the very least, what we have here is a phenomenological presentation through poetry concerning how God works redemptively ‘oftentimes’ through the modality of a dream, a vision, and/or an angel.”⁴⁷ Little goes on to point out that Job himself is an example of someone to whom God spoke directly (Job 38–42), and that Job did not seem to think that this was unusual.⁴⁸ In fact, the book of Job gives evidence that God had revealed to Job that because he was his Redeemer, he would one day see him in the resurrection (19:25–26).

We noted in the chapters on the history of this discussion, many people who believed that God communicated the gospel at times in extraordinary ways. John Wesley stated regarding extraordinary communication of the gospel: “And we cannot deny that saving faith is often given in dreams or visions of the night; which faith we count, neither better nor worse, than if it came by any other means.”⁴⁹ Martyn Lloyd-Jones is another commentator who suggests that some of the unevangelized are saved by extraordinary means. Speaking of an unevangelized individual, he states: “In His own mysterious manner by the Holy Spirit God can give that man the knowledge of Christ which is adequate to save him.”⁵⁰

The Princeton professor Archibald Alexander recounts the testimony of the Methodist theologian John Fletcher that he was brought to faith in Christ in part through a dream he had of the final judgment. As a result of this dream, Alexander writes: “From this time he began with all earnestness to seek for justification through the blood of Christ; and never rested until he found peace with God by a living faith in the truth and promises of God.”⁵¹ F. B. Meyer likewise wrote of a man who came to faith in Christ through a dream in which he saw Jesus Christ.⁵² In recent times there have been many accounts of individuals in the Muslim world coming to faith in Jesus through dreams and visions, in which they are directed to those who can share with them the gospel.⁵³ Some have also appealed to the passage in Revelation where it is recorded that an angel is seen preaching the “eternal gospel . . . to those who live on the earth, and to every nation and tribe and tongue and people” (Rev. 14:6).

While it is quite possible that God may at times (and perhaps on many occasions does) use such extraordinary means of communication in bringing someone to salvation, it should be noted from the examples that we have in Scripture that even in these cases, God generally directs people to a human messenger as his agent in bringing people to faith.⁵⁴ It appears likely, however, in the case of the Apostle Paul, that he actually came to faith at the time he had a direct encounter with Christ on the Damascus Road (Acts 9:1–19). When Ananias greeted him in Damascus, he greeted Paul as a “brother” (Acts 9:17). Of course, Paul was no doubt already aware of the content of the Christian message, through his previous encounters with believers.

Though God is perfectly able to communicate the gospel directly to people in an extraordinary way (and it is apparent that he at times does), it is apparent that his desire and plan is to do so normally through a human messenger—and this for good reasons. Frederick W. Grant writes: “In making known His gospel God is pleased to use, not the tongues of angels, but those of men, recipients themselves of the same grace; who can give testimony with their lives as with their lips. Upon this the apostle lays great emphasis: ‘even as ye know what sort of persons we were among you for your sakes.’”⁵⁵ A human messenger is able not only to communicate the message of the gospel verbally, but also to give witness to and demonstration of its transforming power in his or her life.

Thomas Chalmers states:

This preference for the agency of men in the work of Christianization is conspicuous in every age of the church; and at no time more than in the first age, even though it was the period of miracles and supernatural visitations. We have often looked on the history of the conversion of Cornelius as a striking illustration of this. God could have worked a saving faith in the heart of Cornelius, by an immediate suggestion from His own Spirit, or through the mouth of an angel. And He did send an angel to Cornelius, not however that he might preach the gospel to him, but that he might bid him send for Peter, and receive that gospel at the lips of a fellow-mortal.⁵⁶

Though we may not agree fully with his conclusion that God hardly ever communicates the gospel directly with people, nonetheless the words of John Howe are worth quoting:

And we, lastly, instance in the fixedness of that course which God hath set for making known to the world the contents of the gospel of Christ; so that little is ever done therein immediately or by extraordinary means. The apostle Paul is stopped in the career of his persecution by an amazing voice and vision; but he is left for instruction, as to his future course, to Ananias. Unto Cornelius an angel is sent, not to preach the gospel, but to direct him to send for Peter for that purpose. The Lord doth not immediately himself instruct the eunuch in the faith of Christ, but directs Philip to do it; and experience shows that, according to the rule set in that case, where they have no preachers, they have no gospel.⁵⁷

John Flavel (c. 1627–1691) makes a similar observation:

Or, had he commissioned angels for this employment, though they stand not at such an infinite distance from us as God doth, yet such is the excellence of their glory (being the highest species and order of creatures) that their appearances would be more apt to astonish than persuade us; besides, they being creatures of another rank and kind, and not partaking with us, either in the misery of the fall, or benefit of the recovery by Christ, it is not to be supposed they should speak to us so feelingly and experimentally, as these his ministers do; they can open to you the mysteries of sin, feeling the workings thereof daily in their own hearts; they can discover to you the conflicts of the flesh and spirit, as being daily exercised in that warfare; and they, being men of the same mould (sic) and temper, they can say to you as Elihu did to Job, chap. xxxiii. 6, 7. ‘Behold, I am according to thy wish, in God’s stead, I also am formed out of the clay; behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.’⁵⁸

As these quotations testify, God obviously desires to communicate the gospel through his human messengers, even when he may employ extraordinary means in the process. But this is not to say that God cannot, or that he does not communicate it in any other way. Of course, if God should reveal Christ to someone personally at the very last moments of their earthly life, and take them home to heaven without any contact with a human messenger (and we do not know how often this might be the case), we would know nothing at all about it until we meet them in heaven ourselves. We will consider the possibility that God may communicate the gospel to people at the moment of their death below.⁵⁹

The words of theologian George Hill are appropriate at this point:

There are numberless ways in which the Father of spirits may extend the knowledge of Christ to all those whose names enter into the decree of election, whatever be the circumstances in which they are placed; and we need not be surprised that the Scriptures give no aid to our conjectures as to the time or the manner of their illumination. For it may be observed in general, that while we are fully instructed in every thing which can serve to direct our conduct, we are kept in the dark as to every thing that may serve only to gratify our curiosity; and with regard to this particular point, it appears that the Scriptures give us no light for this reason, that the condition and the fate of persons, who are not favoured with the outward means of knowing Christ, form no rule to us who enjoy them. Whatever extraordinary revelation the mercy of God may vouchsafe to men in a different situation, our advantages serve at once to point out our duty, and to set bounds to our expectations; and all that concerns our everlasting peace is couched in the spirit of those significant words, which our Lord puts into the mouth of Abraham as an answer to the request of the rich man, who asked that Lazarus might be sent from the other world to his father’s house to testify to his five brethren; “they have Moses and the prophets, let them hear them.”⁶⁰

That is to say that, though God may communicate the gospel to some people (perhaps many people) in extraordinary ways, for those of us who have the means at our disposal of communicating the gospel through the already revealed word, we are accountable to use those means under God’s guidance, to the very best of our ability. We give ourselves to the proclamation of the gospel to every creature, not because this is the only way God is able to make his message known. He clearly is able to communicate in a direct manner. But for reasons alluded to above, this is the means that he desires to use. And we give ourselves to the ministry of the gospel out of our love and obedience to the Lord, and our love for the world for which Jesus died (II Cor. 5:14). As we go, we take courage in knowing that he has promised to be with us (Mt. 28:20), and he has gone before us to prepare people’s hearts to respond to the saving message.

Evangelization At The Moment Of Death?

We saw in the historical section of this work that there have been many who have suggested that God may communicate the gospel at the moment of death to some people.⁶¹ Martyn Lloyd-Jones was one who believed this was possible. Concerning someone who had never heard the gospel, he writes: “But what is there to stop the almighty God from illuminating the man’s mind, and giving him a revelation of Christ and the gospel, even in the last agony of death? Do you tell me that God cannot do that? I believe He can . . . . In His own mysterious manner by the Holy Spirit God can give that man the knowledge of Christ which is adequate to save him.”⁶²

We know that the Apostle Paul had a “near death experience” (II Cor. 12:1–4), during which he saw heaven. There are also numerous contemporary accounts of others who have seen Jesus or angels during similar experiences.⁶³ Kurt E. Koch, for example, recounts the story of a witch doctor in South Africa, who reported that he had an encounter with the Lord after he had died in the King Edward Hospital in Durban, and was then revived. The witchdoctor described his experience: “God spoke to me and brought before me all my sins. He showed me that I would be lost forever if I entered eternity with my sins; he explained to me that I must make my life right. He also showed me a man who could point out the way of salvation to me.” He soon after encountered a man, who did just that.⁶⁴

God has not revealed to us that this is his practice. So we can only speculate on what God might do. But to believe that he may, and that he does at times reveal the gospel at the moment of death to some whose hearts he had been preparing to receive it, is certainly consistent with what we know of the goodness and mercy of God.

Ladislaus Boros suggests (correctly in my estimation) that if there is such an event at death, that the decision made at that time is consistent with the spiritual state of the person during his life: “The final decision is in part determined by the preparatory decisions taken during the course of a lifetime.”⁶⁵

God’s Preparation For Salvation

We must now address more thoroughly the question that is raised regarding how the passages listed earlier in this chapter, which show that people are in darkness prior to their conversion, relate to other texts examined which suggest that there are some in whom God accomplishes a work prior to their hearing the gospel or coming to faith in Christ (such as Cornelius). How should we relate these two groups of passages? As we have seen, inclusivists believe that there are those who obtain saving grace prior to hearing the gospel (whether by ordinary or extraordinary means). The fact that these passages describe those who have not yet come to faith in Christ as “in darkness” and “without hope in the world,” however, would seem to cast serious doubt on this conclusion. Even Cornelius, who is spoken of as a “devout” man who “feared God” (Acts 10:2), was also described as someone whose sins had not yet been forgiven (Acts 10:43), who had not yet received the Holy Spirit (Acts 10:44), who was yet to be saved (Acts 11:14), and was no doubt among those whom Peter described as those whose hearts had not yet been cleansed by faith (Acts 15:9).

As mentioned earlier in this work, a better way of viewing these passages which describe someone in the state which Cornelius was found prior to his hearing about Christ, I believe, is to see them as describing those in whose hearts God has been working to prepare them to receive the gospel when it comes. John Murray speaks of certain works of grace that are antecedent to a person’s actually exercising faith in Christ. He states:

They are preparatory to these saving operations and in the gracious design of God place the person concerned in the psychological condition that is the prerequisite of the intelligent exercise of faith and repentance. In other words, they place in his mind the apperceptive content that makes the gospel meaningful to his consciousness. But since they are not the saving acts of faith and repentance they must belong to a different category from that of saving grace and therefore to the category of non-saving or common grace . . . . We may thus say that in the operations of common grace we have what we may call the vestibule of faith. We have as it were the point of contact, the Anknupfungspunkt, at which and upon which the Holy Spirit enters with the special and saving operations of his grace. Faith does not take its genesis in a vacuum. It has its antecedents and presuppositions both logically and chronologically in the operations of common grace.⁶⁶

Charles Hodge speaks also of this work of preparation for the gospel (which he refers to as “preventing grace,” or grace which precedes regeneration): “By preventing grace is meant such an influence of the Spirit on the mind which precedes and excites its effort to return to God.”⁶⁷ William G. T. Shedd likewise refers to this preparatory work of the Spirit: “There is a grace of God that goes before regenerating grace and makes the soul ready for it. It is common or prevenient grace.”⁶⁸

There are passages of Scripture which provide evidence that there is such a preparatory work in the hearts of people prior to their coming to faith. For example, to the scribe who asked Him which commandment was “foremost of all,” Jesus responded: “You are not far from the kingdom of God” (Mark 12:34). The implication is that there are some who are further from the kingdom, and others who are closer. Another passage is the one in which the Lord said to Paul on the Damascus Road, “It is hard for you to kick against the goads” (Acts 26:14). Craig Keener says that a “‘goad’ was a pricked utensil used to get animals to move in the right way.”⁶⁹ The use of this word indicates that God was at work “nudging” Paul toward Christ, even before he had his encounter with Jesus on the way to Damascus. It’s been suggested that one of the factors God used in this way in Paul’s life was his witness of the martyrdom of Stephen, where it is said that Paul (called Saul at the time) guarded the robes of those who stoned him (Acts 7:58). It is also likely that God used the Law in bringing conviction to Paul prior to his conversion, particularly with regard to the sin of covetousness (Rom. 7:9–11).

As noted earlier in this work, a thorough discussion of this topic appears in John Owen’s discussion of “Works of the Holy Spirit Preparatory Unto Regeneration.”⁷⁰ In this section he states that “ordinarily there are certain previous and preparatory works, or workings in and upon the souls of men, that are antecedent and dispositive unto it.”⁷¹ He states that these dispositions “are only materially so, not such as contain grace of the same nature as is regeneration itself.”⁷² He states that “a material disposition is that which disposeth and some way maketh a subject fit for the reception of that which shall be communicated, added, or infused into it as its form.”⁷³ He uses the drying of wood in preparation for being set afire as an example. James Buchanan likewise describes the preparatory work of the Spirit in similar words: “There is often a preparation of mind going before conversion, by which the mind is fitted for its great change,—just as wood, by being dried, becomes ready for catching fire when the torch is applied to it.”⁷⁴

Owen distinguishes this from a “formal disposition . . . where one degree of the same kind disposeth the subject unto farther degrees of it; as the morning light, which is of the same kind, disposeth the air to the reception of the full light of the sun.”⁷⁵ The latter would be analogous to the relationship between a human embryo or fetus and a born child. This does not seem to reflect what is taught in Scripture, for a person is not described as having spiritual life until he experiences the new birth through the gospel (James 1:18; I Pet. 1:23). The parable of the soils provides a good illustration of God’s work of preparation. Jesus used the illustration of good soil that has been made fit to receive the word of God when it is sown. But until the word is sown there is no life in the soil. Abraham Kuyper endorsed a similar view as Owen’s, and compared the heart that has been prepared for the reception of the gospel to a field that “has been plowed, fertilized, harrowed, and cleared of stones . . . .” ⁷⁶

This preparatory work of the Spirit is consistent with what Jesus referred to as the “convicting” work of the Holy Spirit, regarding “sin, righteousness, and judgment” (John 16:5–11). D. A. Carson discusses the meaning of the word “convict” (elenxei), showing that it means “something like ‘to bring someone to an acknowledgement of personal guilt.’”⁷⁷ He goes on to say: “The verb occurs eighteen times in the New Testament . . . . Arguably, in every instance the verb has to do with showing someone his sin, usually as a summons to repentance . . . .”⁷⁸

Leon Morris says,

Apart from the Holy Spirit men do not really know the truth about sin or righteousness or judgment . . . . The Spirit convicts the world in two senses. In the first place He ‘shows the world to be guilty’, i.e. He secures a verdict of ‘Guilty’ against the world. But in the second place we should take the words to mean also that the Spirit brings the world’s guilt home to itself. The Spirit convicts the individual sinner’s conscience. Otherwise men would never be convicted of their sin.⁷⁹

B. F. Westcott comments:

Whatever the final issue may be, he who ‘convicts’ another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which this exposition involves, rejects it with his eyes open and at his peril . . . . The Spirit will convict the world ‘concerning, in the matter of . . . sin, of righteousness, of judgment.’ He will not simply convict the world as sinful, as without righteousness, as under judgment, but He will shew beyond contradiction that it is wanting in the knowledge of what sin, righteousness, and judgment really are; and therefore in need of a complete change . . . .⁸⁰

This convicting work of the Spirit is the essential ingredient in preparing an individual’s heart for reception of the gospel message of salvation. It is dramatically illustrated in the instance of the people who listened to Peter’s sermon on the Day of Pentecost: “Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, ‘Brethren, what shall we do?’” (Acts 2:37). It is also described in Paul’s words to the Corinthian church: “But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you” (I Cor. 14:24–25).⁸¹ These are the kinds of things that characterize those whom the Spirit convicts, and whose hearts he is preparing to receive the gospel.

The question that begs to be asked at this point is whether this preparatory work of the Spirit might be carried out independently of the special revelation of God’s word. In other words, is it possible that the Spirit may use the witness which God has given through nature and through conscience to achieve some of these preparatory works? As God used the Law as a “tutor” to point the Jewish people to Christ (Gal. 3:24), might he also use the conscience and the “law written on the heart” (Rom. 2:14–15) to point Gentiles to their need for a Savior, as well? M. Blanchard believes this is the case: “According to Romans, what the Jew had learned through the Law written on tables of stone the Gentile had learned through the law written on his conscience . . . . The law in the conscience produced the same result as the law written on stone. It made men conscious of their sin and their need of a savior. In both cases, the law served as a Custodian to lead men to Christ, and found its fulfilment (sic) in Christ.” ⁸²

Herman Witsius also believed that the Spirit uses general revelation to prepare the heart for the gospel. We recall his statement regarding the call of God through natural revelation:

(T)hat calling serves to prepare the way for a further, a more perfect, and a more explicit call by the Gospel, and as a prelude of a fuller instruction. For as grace supposes nature, and makes it perfect, so the truths revealed in the Gospel are built on those made known by the light of nature . . . . And thus the knowledge he learns from nature being sanctified by the Spirit, better prepares the mind for embracing those truths which, though they surpass, are yet so far from destroying, that they perfect nature.⁸³

We do know from biblical passages examined previously that God has revealed certain truths through nature and conscience (Ps. 19; Acts 14:17; 17:24–20; Rom. 1:19–20; 2:14–16). There are also examples in Scripture of God dealing directly with nations that were outside the covenant community. God on occasion preached through his prophets to Gentile nations during Old Testament times, appealing to their conscience, even though they did not possess the revelation he had given to Israel. He sent Jonah to Nineveh to call them to repentance. He apparently preached to surrounding nations through the prophet Amos (Amos 1). In these cases God appealed to the conscience and to the law written on the hearts of the inhabitants of these nations. The Psalmist wrote: “He who chastens the nations, will He not rebuke, even He who teaches man knowledge?” (Ps. 94:10).

A. A. Hodge wrote in this regard, concerning God’s common grace: “’Common grace’ is the restraining and persuading influences of the Holy Spirit acting . . . through the natural light of reason and of conscience, heightening the natural moral effect of such truth upon the understanding, conscience, and heart. It involves no change of heart, but simply an enhancement of the natural powers of the truth.”⁸⁴ The notion that the Holy Spirit uses the revelation generally available to all in preparing the hearts of some people to receive the gospel when it is made known, is consistent with the teaching of God’s word.

Might it be possible that God also uses elements of truth in other religions to prepare some people for the gospel? Bruce Demarest believes that he does. He states: “On the basis of God’s universal general revelation and common enabling grace, undisputed truths about God, man, and sin lie embedded to varying degrees in the non-Christian religions.”⁸⁵ Daniel Strange suggests the same. He writes: “God in his wise irony causes something of the true religion, for example animal sacrifice as a type of propitiation, to be taken over and corrupted by pagan religions in the form of human sacrifice. That human sacrifice becomes a fuller type of Christ’s oblation on the cross than the animal sacrifice types. Thus what Satan intends as a cruel and evil perversion is used by God towards the redemption of a people when the gospel reaches them.”⁸⁶

Referring to the moral and legal teachings of other religions, Strange also writes: “So while non-Christian religions can never be constituted as a ‘lawful’ conduit of saving grace, the pervasive legalism often encountered within them can be used pedagogically by God to teach respect for his law, which providentially becomes fortuitous preparation for seeing Christ as the fulfillment of the law and realizing that law cannot give the perfection needed to live in God’s presence.”⁸⁷ Jeffrey Niehaus, referring to parallels between non-Christians religions and Christianity, writes: “Truth in such forms could have no saving power. But it did prepare a matrix of thought, a background of theological understanding, so that when God did truly appear and did such things as the pagans claimed for their gods . . . his revelation would come to a people who had some theological preparation for it.”⁸⁸

Gerald McDermott suggests the same in these comments: “Perhaps the religions will serve this function: as providential preparations for future peoples to receive the full revelation of God in Christ. This does not mean that there is direct continuity from the religions to Christ, but it does mean that the religions may be used by Jesus to prepare their devotees to understand and receive himself—just as the practice of animal sacrifice instituted by the Triune God (and copied by nearly every world religion thereafter) prepared the Jews to be able to understand and receive Christ as the Lamb of God who takes away their sins.”⁸⁹

Given this understanding of God’s common grace, there is every reason to believe that the Holy Spirit does use these modes of general revelation, including truths embedded in other religions, in preparing people’s hearts for the eventual reception of God’s word. David F. Wells wrote: “Religions may play a preparatory role; they may be the means by which men and women seek the biblical God, and God himself may be leading them through their needs and desires.”⁹⁰

Winfried Corduan likewise states that “the religions clearly derived from original theism contain elements that can be seen as preparatory for the gospel.”⁹¹ Here Corduan refers to the idea that there are truths embedded in other religions, not only from general revelation, but also from the original revelation God gave to humanity in the beginning. Herman Bavinck refers to this original revelation: “Pagan religions . . . do not rest only on the acknowledgement of God’s revelation in nature but most certainly also on elements that from the most ancient times were preserved from supernatural revelation by tradition even though that tradition was frequently no longer pure.”⁹² This original revelation is often referred to as prisca theologia (“ancient theology”).

Gerald McDermott describes the process of transmission of this original revelation, referring to the writings of Jonathan Edwards on this subject:

In his own appropriation of the prisca theologia, Edwards said that the heathen learned these truths by what could be called a trickle-down process of revelation. In the ‘first ages’ of the world the father of the nations received revelation of the great religious truths, directly or indirectly, from God himself. These truths were then passed down, by tradition, from one generation to the next. Unfortunately, there is also a religious law of entropy at work. Human finitude and corruption inevitably cause the revelation to be distorted, resulting in superstition and idolatry.⁹³

Daniel Strange comments on this phenomenon: “(T)here is a historical remnental revelation within religious traditions, which, though entropically distorted over time, . . . gives us a comparative theological explanation of ‘commonalities’ and ‘continuities’ between religious traditions, for example certain events, themes and archetypes.”⁹⁴

Don Richardson gives a number of examples of cultures where there are startling evidences of biblical concepts and stories passed down from ancient times. One example he provides is that of the Karen people in Burma (Myanmar) who preserved traditions very similar to the Genesis record of the fall, and who believed that one day Y’wa, the supreme God, would send them a book by “white brothers” which would show them the way of deliverance from all that oppressed them.⁹⁵ Richardson makes a strong case for Christian missionaries introducing the gospel in terms consistent with what elements of this original revelation have been preserved in a given culture. He points to the fact that when missionaries spoke of the God of the Bible using the native name for the Creator in Korea (“Hananim” or “The Great One”), their message was warmly received by many.⁹⁶ In light of these facts, it is all the more easy to comprehend that God does use elements of non-Christian religions in preparing many people for the gospel.⁹⁷

M. Blanchard provides insight into how God may use other religions to prepare some people toward this end.⁹⁸ He states that Christianity may be both a “fulfillment” and an “antithesis” to other religions. The Christian faith does not fulfill other religions in the same sense in which it fulfills the prophecies and anticipations of the Old Testament. As Christopher Wright points out regarding the antithesis between Christianity and other religions: “Christians are not at liberty to . . . regard the Scriptures of other religions or cultures as equivalent and adequate preparations for Christ.”⁹⁹ However, according to Blanchard, the Christian faith may be considered a “fulfillment” in that it fulfills desires that find themselves expressed in some aspects of other religions—for example, “the desire to find propitiation for sin, the hope that God by His grace will provide an atonement for sin.”¹⁰⁰ Furthermore, Blanchard states, “Christianity fulfils (sic) or satisfies the religious desires and aspirations of a people . . . the desire for reconciliation with God, the desire for fellowship with God, the desire for forgiveness of sin.”¹⁰¹ Christianity fulfills these desires in a way no other religion does—through personal faith in the sacrificial death and resurrection of the incarnate Son of God. And this is what makes the Christian faith unique.

D. A. Carson wisely comments that:

(I)n the bible, the fulfillment of the old covenant in Jesus Christ (e.g., Matt. 5:17-20) is the fulfillment of what systematicians have called special revelation, and ‘fulfillment’ itself means not the satisfaction of religious and personal aspirations, but the arrival of the eschatological event to which the old covenant Scriptures pointed in promise and type. Although the bible as a whole can sometimes speak of the gospel and of Jesus as bringing to fruition the aspirations of pagans who surround the covenant community, it does not speak of the gospel or of Christ as fulfilling their religion. Nor would the adherents of such religions see themselves in such light; indeed, they would be insulted at the suggestion.¹⁰²

Winfried Corduan points out that even non-Christian religions which may be described as teaching “salvation by grace through faith” (such as Jodo Shin-Shu) are not at all equivalent to the Christian way of salvation. He states: “(I)t should hardly need to be pointed out that escaping the cycle of reincarnation and its attending suffering is distinct in all respects from the Christian understanding of salvation as reconciliation with God based on the propitiation of Christ.”¹⁰³ Emil Brunner was right in his estimation of the difference between Christianity and other faiths: “However different all these types of modern religions may be from one another, on one point they are agreed: guilt, the negative human situation caused by disobedience, and forgiveness of guilt, the new situation caused by God’s act of removing the obstacle and healing the breach, play no part in them.”¹⁰⁴

Christianity does not fulfill non-Christian religions in the way it fulfills the Old Testament faith. But it does fulfill some of the desires that are evident among adherents of these religions. And in this way, by using elements of other religions to instill a search for forgiveness of sin (for example) the Holy Spirit may use other religions as a means of preparing some people for the gospel.¹⁰⁵

If he does, then we would expect this preparatory work to be marked not by a proud or self-righteous attitude, but rather by a humble conviction regarding sin, righteousness and judgment.¹⁰⁶ That is, he or she would have a heightened awareness of moral righteousness, as well as one’s sinfulness before a holy God, and the need for deliverance from judgment. This is supported by Jesus’ parable which he addressed to those who “trusted in themselves that they were righteous” (Lk. 18:9). It was not the Pharisee who went away justified, but the tax collector who said, “God, be merciful to me the sinner!” (Lk. 18:13–14).

Paul states that even apart from God’s special revelation, men “know the ordinance of God, that those who practice such things are worthy of death” (Rom. 1:32). We know from this passage that men naturally “suppress the truth in unrighteousness” (v. 18). But there is every reason to believe that the Holy Spirit uses this innate knowledge in bringing conviction to many in preparing them to hear and embrace the gospel. The Apostle Paul characterized his own proclamation of the gospel as appealing to “every man’s conscience in the sight of God” (II Cor. 4:2).

We have seen in the previous discussion of Paul’s speech in Athens, that one of the purposes of God’s common grace and general revelation of himself is that people might “seek God, if perhaps they might grope for Him and find Him” (Acts 17:27). Though no one seeks for God on his own initiative (Rom. 3:11), the Holy Spirit can certainly use God’s general revelation to prompt people to do so under his influence. D. A. Carson states: “God’s purpose in his ordering of history is to incite human beings to pursue him.”¹⁰⁷ Herman Bavinck states the same view: “In general revelation such objective teaching is adequate to its purpose. What God intends by it is to provoke man to seek Him, to feel Him out and find Him (Acts 17:27), and, not finding Him, yet be without excuse (Romans 1:20).”¹⁰⁸

Heinrich Heppe was another who recognized the role of general revelation in preparing people for the gospel. He states regarding the role of the pangs of conscience among the as yet unevangelized: “(T)hey are a preparation for faith, since by His prevenient grace God leads the elect out of darkness into light by causing a serious longing for redemption to proceed from these terrors of conscience, and then holding before them the promise of grace in the Gospel and causing what is offered them from without to be brought into their hearts by the H. Spirit . . . .”¹⁰⁹

Reformed theologian J. Oliver Buswell believed that the convicting work of the Holy Spirit was universal in its extent, and always preceded the regenerating work of the Spirit through the gospel. He believed that among the means the Holy Spirit uses are “the light of nature” and elements of truth from “primitive revelation” that remain embedded in other religions.¹¹⁰ He states: “That the Scripture indicates the light of nature as a factor in the convicting of the lost would seem indisputable.”¹¹¹ He also states: “The scriptural teaching on primitive revelation must be considered as a factor in the convicting work of the Spirit. There is generally among primitive peoples some trace or tradition of knowledge of the true God.”¹¹²

Christopher Morgan and Robert Peterson also recognize this preparing grace of God when they state: “Before the missionary ever arrives on the scene, God has been at work, communicating himself to unbelievers . . . . Missionaries do not start from scratch, but build on the point of contact God has already made with the unbelievers through general revelation as they urge them to turn to Christ in faith.”¹¹³

Rev. Dwight L. Niswander tells the following story which illustrates how God can use general revelation in preparing someone for the gospel:

I heard an Alliance missionary several years ago tell of a man who walked in obedience to truth without knowing of the written revelation of God’s Word. He was among people who had never heard the name of Christ. The missionary stated that on an occasion when he was preaching he was impressed with this listener whose face expressed openness and interest without the usual look of guilt. The subject of Christ as Saviour brought him delight and joy . . . . Later when he talked with the missionary the man spoke of three crises in his life. The first was his becoming aware of the perfection and wonder of the universe. Nature revealed to him the awesome wonder of the Mighty One. The next crisis was a serious condemnation and conviction of sin. His knowledge of the grandeur of nature brought to light his own imperfections. He realized then the close relationship between the physical laws and the moral laws and the holiness of God. In the third crisis he became an earnest seeker for God’s answer to this confusion in his heart and mind. He testified that when he sought God’s forgiveness he was conscious of a Saviour’s presence. “And now,” he continued, “since I have heard you speak, I recognize in Jesus the Person who has made atonement for my sins.”¹¹⁴

One might ask whether this man experienced salvation when he sought God’s forgiveness and became “conscious of a Saviour’s presence.” I would say that he was in a somewhat similar state as Cornelius prior to his hearing the gospel through the testimony of the Apostle Peter. He was prepared by the Spirit for the gospel. Though (unlike Cornelius) he was not yet a recipient of God’s special revelation, he was a recipient of God’s general revelation. And this was used by the Holy Spirit to convict him of his sin, and of his need for God’s forgiveness. And (like Cornelius) he was seeking God’s forgiveness for his sins. As Cornelius had been assured through an angel that he would be saved through the message that Peter would later bring (Acts 11:13–14), it’s possible that through his being “conscious of a Saviour’s presence,” God gave this man an inner awareness that the means of salvation would eventually come to him. And when the missionary came, it did.

It should be pointed out again, however, that general revelation is inadequate in and of itself as a means of salvation, from the very fact that nothing can be deduced from it that would lead us to know that God has provided a way of redemption. As Daniel Strange notes: “Unlike special revelation, general revelation simply does not contain the truth content necessary for saving faith, and so is not an appropriate vehicle for the Spirit’s saving work of regeneration.”¹¹⁵ Certainly, it does point to God’s greatness in creating the world and his goodness in providing for our needs (which should elicit our worship and our thanks to him), but it also reflects the fact that something has come between the creation and its Creator. As Paul says in Romans 8:20, the creation has been “subjected to futility.” This is reflected in the prevalence of disease, the many destructive forces in nature, of sin, and death. General revelation can tell us that there is a God, and that our relationship with him is broken; but it cannot tell us how that relationship can be mended or restored. Thus, though the Holy Spirit might use what can be known about God and about ourselves through nature and conscience to awaken in people a thirst for a way of redemption, there is nothing within general revelation itself to quench such a thirst.

Mark Shaw states it well: “Man’s knowledge of God through nature teaches only law (i.e. what you must do to earn God’s favour). But special revelation equals the gospel of salvation by faith alone.”¹¹⁶ While the Holy Spirit may use natural revelation to prompt someone to seek for God, it is only through the gospel that God may be found.¹¹⁷ General revelation may be used in part by the Holy Spirit to prepare someone for salvation, but only the gospel can point the way to the salvation which God has provided through Christ. Adolf Hoenecke states: “In the stirring of the conscience, in the consideration of the universe, in the contemplation of the blessings and wisdom of God in his rule of the world, there can be a call to inquire about God (Ro 1:20; 2:14, 15; Ac 17:27) . . . . Through this kind of call, an obscure longing for the true salvation can be inspired but no more.”¹¹⁸

It is common among inclusivists to argue that since the Holy Spirit is universally present, his saving work must also be present—even where Christ is not known. Clark Pinnock writes: “Counting against restrictivism is not only God’s nature as Father and the universality of the atonement of Christ but also the ever-present Spirit, who can foster transforming friendships with God anywhere and everywhere. Spirit is present in the farthest reaches of this wonderful, ambiguous world.”¹¹⁹ While it is true that the Spirit is at work in the lives and hearts of people prior to their learning about Christ, it is more consistent with the witness of Scripture to see this universal work as falling within the limits of his convicting ministry in preparing people for the gospel (John 16:7–11). Jesus said that the Spirit would “testify about” him (John 15:26b), and “glorify” him (John 16:14). Though the Spirit may use general revelation and truths in other religions in his convicting work to prepare people for salvation, the Scriptures tell us that he uses the good news about Jesus Christ in actually accomplishing his saving work in the lives and hearts of those who believe.

Extraordinary Means Of Preparation

As suggested already we should not think that where the gospel has not yet been made known, that God is limited to using only the general revelation that is available to all people, or truths embedded in other religions. For God is also able to use extraordinary means in preparing people for the coming of the gospel. An account recorded by Baptist theologian Augustus H. Strong illustrates this point. He writes:

The Missionary Review of the World, July, 1896: 519–523, tells the story of Adiri, afterwards called John King, of Maripastoon in Dutch Guiana. The Holy Spirit wrought in him mightily years before he heard of the missionaries. He was . . . a heathen and a fetish worshiper. He was convicted of sin and apparently converted through dreams and visions. Heaven and hell were revealed to him. He was sick unto death, and One appeared to him declaring himself to be the Mediator between God and man, and telling him to go to the missionaries for instruction. He was persecuted, but he won his tribe from heathenism and transformed them into a Christian community.¹²⁰

This example is reminiscent of the Lord’s dealings with Cornelius in preparing him for the coming of the Apostle Peter. It illustrates the fact that God is ready to go beyond what general revelation can provide in not only preparing someone for the truth of the gospel, but also in directing them to the gospel by extraordinary means.

Missionary Martin Goldsmith writes:

I am interested how often one hears missionary stories of men and women who have earnestly and humbly sought eternal life and then have seen a vision or received a dream. Again and again they have seen the figure of Jesus in their dream or vision. Some have even been told that his name is Jesus. I think of a man who had never even heard of the Christian religion, but he was given a vision in which he saw a man dressed in white with holes in his hands . . . . (C)an we recognize such stories as one of God‘s means to keep his promise that those who seek will find?¹²¹

J. Oswald Sanders relates the account given by a missionary nurse with Overseas Missionary Fellowship:

A couple came to our home in Thailand about 3 o’clock in the afternoon. As I saw them come down the path with troubled faces, I presumed here was another patient anxious lest he might have leprosy. As I got up from my desk and went to meet them, I wondered which of the two it might be. Nor did I think anything else as the woman began to speak . . . . “There is a matter which is troubling me, and I think you are the one who can help me.” So sitting down beside her I said, “Yes?” expecting to hear a tale of leprosy. But instead, this is what she said. “I had a dream about a man called Jesus. Could you tell me who he is?” A weary nurse became acutely alert. The caller related her dream and then asked what it could mean. She knew nothing of Jesus except that once she had heard this name. For five years she and her husband had been seeking peace, and together they had tried to live a holy life after the precepts of Buddha, but peace had not come. Their neighbours called them mad for seeking so earnestly . . . . In a moment I asked the Lord for guidance, and then for the next three hours we turned from passage to passage of Scripture, and the Holy Spirit guided and gave understanding. It was a thrill beyond telling, to see this simple couple perceive the deep things of the Word of God . . . . The following Monday afternoon they came again. Their opening words in chorus were, “We have found peace and joy now as we never had before.”¹²²

I believe the evidence compels us to conclude that where God has been at work preparing human hearts to receive the gospel, we can have confidence that he will see that they receive the gospel in time, whether by ordinary or extraordinary means. As Buswell states: “I believe that God will somehow get the Gospel to every soul who is willing to believe.”¹²³ Wesley Gustafson expresses the same opinion: “God will lead to a knowledge of Christ every man who responds to the impulses of the Holy Spirit which are present in every heart . . . . He did it in the case of Cornelius. He did it for the Ethiopian eunuch. He did it for Paul. He may direct the seeker to a Christian or the Christian to the seeker. We can trust God to work out the program for those who are responding to His pleadings.”¹²⁴ This is in keeping with the statement of Jesus: “So take care how you listen; for whoever has, to him more shall be given . . . .” (Lk. 8:18).

I believe the statement by Christopher Little in reflecting on God’s ability to use many different modes of communicating the gospel is accurate: “God continues to use today the various modalities of special revelation that he has employed throughout salvation history in order to contact, communicate with, and redeem those among the unevangelized who desire to know and have fellowship with him; and, as a result, no one has ever been lost, in any age, whether past, present, or future, who sincerely wanted to be saved.”¹²⁵ As John Calvin commented: “(F)or as his mercy is infinite, it cannot be but that it will extend itself to all by whom it shall be sought.”¹²⁶ God will redeem, through the gospel, all whose hearts are prepared to receive him.

Buswell makes the following statement regarding the relationship between the Spirit’s work of preparation and his work of bringing people to salvation through faith in Christ: “Where He, by the Holy Spirit, has brought any one of His elect to a point of conviction and readiness to accept the Gospel, He will move, through processes which may be unknown to us, to bring the light of the knowledge of the grace of God through Himself to such a person.”¹²⁷ This belief is certainly consistent with the verses of Scripture which promise that those who seek will find (e.g., Prov. 8:17b; Jer. 29:13; Mt. 7:7–8). Of particular note among these is the statement in I Chron. 28:9b, “(F)or the Lord searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find him . . . .”¹²⁸

Buswell cites accounts which give anecdotal evidence of this fact:

A certain idol-maker in interior Siam many years ago was convinced that his hand was greater than the idols which he made. He gave up his craft and began to worship “the God who made my hand.” In a very strange and unexpected way a group of missionaries found this man, preached the Gospel to him, and he was saved. A small tribe in the Sudan became convinced that their idols and fetishes were no Gods. They began to assemble themselves at noon each day and to pray to the God who made the sun. Again, through strange coincidence, missionaries found these people in the act of prayer, preached the Gospel to them, and they accepted Christ as their Saviour.¹²⁹

John Ellenberger cites several similar examples of people who responded in an extraordinary way to what they knew of God prior to their hearing the gospel. He writes:

For example, there was the Chinese youth in Jakarta, Indonesia, who refused to dust the household idols “because they don’t care whether they get dusted or not, and probably they don’t hear us when we pray to them either.” Another was the Dayak leader in Kalimantan, also in Indonesia, who realized that his charms and fetishes were creations of his own hands, and resolved to worship instead the deity that created his hands. In another part of the world, a Lobi man from Burkina Faso, West Africa, claimed God had told him to put away his fetishes and wait for a messenger who would come to tell him the true way. In Laos, southeast Asia, a Hmong female shaman prophesied about the coming of a messenger who would tell them of the true God.¹³⁰

Ellenberger draws special attention to the story of a man who evidenced a positive response to what he knew of God, but who never heard of Christ before he died. He writes:

“Deen, a leader from Irian Jaya, Indonesia, when he heard the gospel message, led a people movement of his kin-group to follow Christ. This was partly because of the earlier influence of his step-father, Mugumende, who had been a spiritual seeker, but died without hearing of Christ. ‘If Mugumende had been here when the gospel came to our valley,’ his step-son told me, ‘he would have been the first Christian (instead of me).’”¹³¹ This case would seem to lend support to the belief of many that a person such as Mugumende may have ultimately come to know Christ at the time of his death, as discussed above.

George W. Clark also recounts similar instances where missionaries found people in remote places who gave evidence of having been prepared by God to receive the gospel. He writes:

In 1820, when the American missionaries first visited the Sandwich Islands they found that the inhabitants had thrown away their idols and they seemed to be waiting for the gospel, among whom it had great success. The Karens of Burmah had traditions of the coming of the white foreigners who would restore the true religion, and many appeared ready for the reception of the gospel when the missionaries came among them.¹³²

The commentator Albert Barnes makes a similar comment: “It has been discovered by missionaries among the heathen that individuals have, in a remarkable way, been convinced of the folly of idolatry, and were seeking a better religion; that their minds were in a serious, thoughtful, inquiring state; and that they at once embraced the gospel when it was offered to them as exactly adapted to their state of mind, and as meeting their inquiries. Such was extensively the case in the Sandwich Islands . . . .”¹³³

Don Richardson, in his book Eternity in Their Hearts, tells the story of a group of people who were seeking God:

Deep in the hill country of south-central Ethiopia live several million coffee-growing people who, though divided into quite different tribes, share common belief in a benevolent being called Magano—omnipotent Creator of all that is. One of these tribes is called . . . the Gedeo people. Few of the Gedeo . . . actually prayed to Magano. In fact, a casual observer would have found the people far more concerned to appease an evil being they called Sheit’an. One day Albert Brant asked a group of Gedeo, “How is it that you regard Magano with profound awe, yet sacrifice to Sheit’an?” He received the following reply: “We sacrifice to Sheit’an, not because we love him, but because we simply do not enjoy close enough ties with Magano to allow us to be done with Sheit’an!” . . . . At least one Gedeo man, however, did pursue a personal response from Magano. His name—Warrasa Wange . . . . His method of approach to Magano—a simple prayer asking Magano to reveal Himself to the Gedeo people! . . . Warrasa Wange got speedy response. Startling visions took his brain by storm. He saw two white skinned strangers . . . . Warrasa saw the two whites erect flimsy shelters for themselves under the shade of a large sycamore tree near Dilla, Warrasa’s hometown. Later they built more permanent shiny-roofed structures. Eventually these structures dotted an entire hillside! Never had the dreamer seen anything even faintly resembling either the flimsy temporary structures or the shiny-roofed permanent ones. All dwellings in Gedeo land were grass-roofed . . . . . Then Warrasa heard a voice. “These men,” it said, “will bring you a message from Magano, the God you seek. Wait for them.” . . . In a final scene of his vision, Warrasa saw himself remove the center pole from his own house. In Gedeo symbolism, the center pole of a man’s house stands for his very life. He then carried that center pole out of the town and set it in the ground next to one of the shiny-roofed dwellings of the strange men . . . . Warrasa understood the implication—his life must later stand in identification with those strange men, their message, and with Magano who would send them . . . . Warrasa waited. Eight years passed . . . . Then, one very hot day in December, 1948, blue-eyed Canadian Albert Brant and his colleague Glen Cain lurched over the horizon in a battered old International truck. Their mission—to begin missionary work for the glory of God among the Gedeo people. They had hoped to gain permission from Ethiopian officials to locate their new mission at the very center of the Gedeo region, but Ethiopians friendly to the mission advised that such a request would meet certain refusal due to the current political climate . . . . “Ask only to go as far as this town called Dilla,” the advisors said . . . . (When they arrived in Dilla, they spotted a sycamore tree, where they set up their tents.) Three decades later Warrasa (now a radiant believer in Jesus Christ, Son of Magano), together with Albert Brant and others, count more than 200 churches among the Gedeo people—churches averaging more than 200 members each! With the help of Warrasa and other inhabitants of Dilla, almost the entire Gedeo tribe has been influenced by the gospel . . . !¹³⁴

Here is an example of God’s preparing a people for the gospel in an obviously extraordinary way.

It should be noted that there are traditions among some people that their own prophets had foretold the coming of the gospel in the future. Daniel Kikawa writes of the Karen people of Burma who had a “revelation . . . that white foreigners would bring the ‘book’ that their people had lost long ago. This book would bring them back to the true worship of Y’wa (their name for the one true God) and set them free from the ‘Nats’ (demons). The revelation also specified that these white foreigners would come from across the sea in ships with ‘white wings.’”¹³⁵ Kikawa also recounts prophecies given among the Hawaiian people that the true God would come to them at the site of a specific rock on the shore. He writes: “When the missionaries arrived at Kailua, they landed their skiff on that very rock!”¹³⁶

All of these testimonials bear witness to the thesis that God may use a variety of means in preparing people for the gospel—from natural or general revelation, to truths embedded in non-Christian religions, to extraordinary communications with those whose hearts he is preparing for faith in Christ.

Probation After Death?

Another matter needs to be addressed is whether there might be an opportunity for people to respond to the gospel not only at the time of death, but after death.¹³⁷ Some have proposed that this will be the case, based primarily on the statements in I Peter that Christ “made proclamation to the spirits now in prison” (3:19), and that “the gospel has . . . been preached even to those who are dead” (4:6). On a surface reading, one might conclude that these statements are meant to communicate that after his death, Jesus descended into the “underworld” to give people an opportunity to come to faith in him. The implication is that a similar opportunity is provided to people who have died since then, as well.

The commentator John Lange was a proponent of this view: “Jesus, as a spirit, appeared to fallen spirits, to some, as conqueror and judge, to others, who still stretched out to him the hand of faith, as a Savior . . . . The preaching of Christ begun in the realms of departed spirits is continued there . . . so that those who here on earth did not hear at all or not in the right way, the good news of salvation through Jesus Christ, shall hear it there.”¹³⁸

C. E. B. Cranfield is another who espoused this view:

(I)t is a hint within the Canon of Scripture, puzzling indeed and obscure yet at the same time reassuringly restrained, that the mysterious interval between Good Friday afternoon and Easter morning was not empty of significance, but that in it too Jesus Christ was active as the Savior of the world . . . . It is a hint too, surely, that those who in subsequent ages have died without ever having had a real chance to believe in Christ are not outside the scope of his mercy and will not perish eternally without being given in some way that is beyond our knowledge an opportunity to hear the gospel and accept Him as their Savior.¹³⁹

Support is also often sought in the statement of Jesus that the sin against the Holy Spirit “will not be forgiven . . . either in this age or in the age to come” (Mt. 12:32). The thought is that other sins beside the blasphemy of the Holy Spirit might be forgiven—if not in this age, then “in the age to come.” That this statement suggests that some sins might be forgiven in the “age to come” is difficult to substantiate, particularly in light of other passages (noted below) which clearly state that this does not occur. It is much more likely that Jesus’ statement is hyperbolic. He is simply saying, in the words of R. T. France, that “the consequences of the unforgivable sin apply not only to this life but also to the life to come, when judgment will finally have been given.”¹⁴⁰ In other words, it is a sin that puts one beyond the possibility of forgiveness for the remainder of a person’s life, and into in the life to come (if it were even hypothetically possible to be forgiven then).

The two passages in I Peter deserve careful attention.¹⁴¹ The first passage states that Christ “having been put to death in the flesh, but made alive in the spirit; in which also he went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God kept waiting in the days of Noah . . . .” (I Pet. 3:18b–20a). I personally accept the interpretation of this passage, that after his death (while his body was in the tomb) Christ went in his spirit to the place where spirits who had been disobedient during the days of Noah were imprisoned. The word “spirits” almost always refers in the New Testament to angelic or demonic beings, rather than humans.¹⁴² Peter states in his second letter that “God did not spare angels when they sinned, but cast them into hell (Tartarus) and committed them to pits of darkness, reserved for judgment . . . .” (II Pet. 2:4). The spirits referred to in the I Peter passage are most likely these same angels referred to here. The place where these angels are imprisoned (Tartarus) is used in other passages to refer to the place where Satan will be held (Rev. 20:7), and where fallen angels (Jude 6) are held, but never as a place where humans are kept after death.¹⁴³ It was to these spirits that Christ “made proclamation.”

It’s significant that the verb “proclaim” in this passage is ekeruxen. This is a generic verb for proclaiming a message. Though this verb is used at times in the New Testament for proclaiming the kingdom or the gospel, when Peter refers to the preaching of the gospel in this letter, he uses the verb euanggelizo (1:12, 25; 4:6). While Peter does not specifically tell us what Christ proclaimed to these spirits, it is most likely that he announced the victory that he had accomplished over them through his death. This would be in keeping with what Peter says in I Pet. 3:22, that prior to his ascension to heaven, “angels and authorities and powers had been subjected to Him.” He proclaimed, then, his victory over his adversaries in the spirit world. This is also reflected in Jesus statement that “all authority” had been given him “in heaven and on earth” (Mt. 28:18), as well as his statement to John that He had “the keys of death and of Hades” (Rev. 1:18). This passage, therefore, does not lend support to the idea that people receive an opportunity to believe after death.

The second passage is I Peter 4:6, which states: “For the gospel has for this purpose been preached even to those who are dead, that though they are judged in the flesh as men, they may live in the spirit according to the will of God.” Though some believe Peter is referring to those who were spiritually dead at the time of this gospel proclamation, it seems preferable to understand Peter as referring here to those who were physically dead. In the previous verse, he referred to the fact that God will judge “the living and the dead.” This clearly refers to those who are physically dead; and it is unlikely he would use this word in a different sense in the next sentence. Some also believe that though the people referred to here were physically dead at the time of his writing, the proclamation occurred while they were yet alive.

Others believe that Peter is referring to all those who had died up to his time (“judged in the flesh as men”), and whose souls resided in the underworld. It was to these persons that Christ proclaimed the gospel during his descent to this realm while his body was in the grave. If so, then what is not specified here, is whether the deceased in view here are believers only, or if nonbelievers are also in view. Neither is it specified as to whether this gospel proclamation was for the purpose of giving the unbelieving dead an opportunity to repent and believe so as to be saved.

What does seem clear from this verse is that, judging by its opening word (“For”), Peter’s purpose is to encourage his readers to follow his previous admonition to live the rest of their lives according to the will of God (4:2), and not to be intimidated into returning to their old sinful ways of living by those who persecute and “malign” them (lit. “blaspheme” them), so as to avoid persecution. He reminds them that these will “give an account to Him (God) who is ready to judge” all people (the living and the dead). What he is saying in verse six, then, is that the gospel assures us that even though we are “judged in the flesh” (suffer death, perhaps even by being martyred, at the hands of those who are maligning us), the gospel was preached so that, even after our dying, we might still “live in the spirit” according to the will of God (zosi de kata theon pneumati), just as was true of Jesus, who was “put to death in the flesh but made alive in the spirit” according to 3:18. If “the dead” to whom the gospel was preached are those who believed the gospel during their lifetime, but who are now dead, then this would certainly fulfill Peter’s purpose in this verse. They may have died, but they will live eternally with God. He is urging his readers to take encouragement from their example, to remain faithful unto death.

Even if Peter does have in view a proclamation of the gospel in the underworld to those who had already died, the question remains as to whether this is a proclamation of the gospel to those who had already believed during their lifetimes, or whether it also has in view those who had not believed during their lifetime. If it is the former, then Christ would have proclaimed to them the wonderful news that the redemption that they had been anticipating had been finally accomplished through his death. They would henceforth be brought from the place where believers resided up to that time, to dwell with Christ in heaven! If it is the latter, then it might be suggested by some that Christ may have also preached the gospel to those who had not believed during their lifetimes, so as to give them an opportunity to now believe and be made alive in the spirit. This, however, seems quite divorced from Peter’s purpose in this paragraph. How would knowing that the dead are given an opportunity to repent (or more accurately, that some had been given such an opportunity at some point of time in the past, according to v. 6), provide his readers with encouragement in the face of persecution? This question is especially acute in view of the fact that in the previous verse (v. 5) he had written that their persecutors would one day “give an account” to God as their judge for their treatment of believers—not that they might yet repent in the afterworld. Furthermore, the notion that there is an opportunity for repentance after death is lacking in the rest of the New Testament, as we will show below.

It seems best, then, to understand v. 6 as stating that believers can be encouraged in the face of persecution by knowing, not only that their persecutors will give an account to God (v.5), but also that those who have believed the gospel, though they may die in the flesh (perhaps even by martyrdom), nonetheless they will live forever in the spirit.

The view that these passages do not imply a post-mortem opportunity for salvation, is supported by the clear statements of other passages in Scripture. Foremost among these is the statement in Hebrews 9:27 that, “it is appointed for men to die once and after this comes judgment.” The implication is that it is on the basis of what we have done during this life, prior to death, that we will be judged by God.

We are also told that God will judge believers at the “judgment seat of Christ” on the basis of their “deeds in the body” (II Cor. 5:10). We are told as well, that God will judge non-believers “according to their deeds” during this lifetime as recorded in God’s “books” (Rev. 20:12–13; cf. Dan. 12:1–2). It is during this life that we are under probation, and the character of our heart is being displayed in our deeds. It is in the life to come that we receive the judgment appropriate to our character and our deeds.

Support for the view that there is no possibility of redemption after death is also found in the statement by Abraham to the man in Hades in Jesus’ parable about the rich man and Lazarus: “And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us” (Luke 16:26). That is, the barrier between those who are saved and those who are lost is uncrossable and permanent.

In addition, the statement of Jesus warning some of the scribes and Pharisees in John 8:21 and 24 that they would “die in their sins” suggests that death brings an end to the opportunity for repentance and faith. The writer to the Hebrews makes a similar statement regarding those Israelites whose “bodies fell in the wilderness” and were not able to enter God’s rest “because of unbelief” (Heb. 3:17-19). These words are admittedly sobering, and are difficult to read without being moved to praying for opportunities to share the hope of the gospel with those whose lives are at risk.

It may understandably be asked why the judgment for sins committed during a finite lifetime on earth is eternal in duration.¹⁴⁴ Herman Bavinck has some insightful words regarding this matter: “(T)he thing to be considered here is not so much the ‘duration of the sinning’ as ‘the will of the sinner, which is such that it would always wish to sin if it could.’ He who commits the sin is a slave to sin: he will not and cannot do otherwise than sin . . . . In terms of his interior desire, he would not want anything other than to live forever so that he could sin forever.”¹⁴⁵ In other words, the judgment is eternal, because the sinning is eternal.

Bavinck’s comments are supported by the statement in Revelation 22:9: “Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy . . . .” In other words, there is no change in the character of those who are eternally separated from the Lord.

Proponents of the inclusivist view often deride particularists for having a minimalist view of how many people attain salvation.¹⁴⁶ In my opinion, this is an unfortunate criticism of particularism. Christopher Little has made the observation that we need to consider the goodness of God in our estimation of his ways of administering his redeeming work in the world. He states:

In view of his goodness . . . , he chose to create that particular world in which the maximum number of people could go to heaven and the minimum number of people could go to hell. This is not to say that there will be more redeemed individuals than damned. We simply want to emphasize that the innate goodness of God led to the creation of the one world in which the potential for salvation among humanity would be greatest, given the constraints of human free will . . . . The goodness of God, then, demands us to recognize that our world is that particular world in which God is able to redeem the highest possible number of people.¹⁴⁷

I believe his observation has merit. If God is good (and we know that he is), then he would create a world in which the greatest good would in the end be realized. We do not know all of the factors that must have been involved in God’s choosing to create this world. But we know that his goodness was one of the controlling factors.

The Problem Of The “Pseudoevangelized”

A final matter which should be addressed before drawing conclusions about the matter under discussion is that of the “pseudoevangelized.” James Beilby has introduced this term to describe those who fall between the category of those who have been evangelized and those who have not.¹⁴⁸ One example of a person who would fit into this category which he notes is Kunta Kinte, the central figure in the book by Alex Haley, entitled Roots.¹⁴⁹ Beilby describes Kunta Kinte’s experience as follows:

Born in 1750 in Juffure, Gambia, Kunta was taken captive by white slave traders at age seventeen and brought over to America. While in America, Kunta hears about his slave owners’ God. This God, Kunta is told, thinks that African slaves are not quite human and that the enslavement, rape, and torture of Africans by white Christians is perfectly acceptable. Kunta Kinte utterly rejects this God, not just because he is a devout Muslim, but because the Christian “gospel” he hears is morally repugnant. Moreover, all Christians should agree with Kunta’s assessment of this “gospel” and should regard Kunta Kinte’s rejection of this bastardized “gospel” as not only eminently rational, but even morally praiseworthy. Has Kunta heard the name of Jesus and rejected it? Yes, but only in the most superficial sense. He has heard the name “Jesus” and he has heard some information about Jesus, but the gospel that he has heard is certainly not good news—not for him and I suggest not even for his white slave owners, for a God who blesses their actions is neither good nor worthy of worship.¹⁵⁰

A second example of a “pseudoevangelized” person which Beilby notes is a woman he names “Micha.” He describes her experience in these words:

Micha is born in South Korea to a prostitute who gave her up for adoption to an American couple. Her adoptive parents, however, divorced shortly after her adoption and after years of neglect and abuse, Micha ended up in the foster care system. Sadly, while from the outside Micha’s situation with her foster family seemed to be a vast improvement, it was not. Her foster father sexually abused her, and when she told her foster mother, she accused Micha of seducing her husband and told her that she didn’t want to talk about it anymore. In high school, Micha started attending church and mustered up the courage to tell her youth pastor, who she had come to trust and respect, of her experience at home. But instead of helping her, her youth pastor took advantage of Micha’s vulnerability and began abusing her as well. Moreover, he was spiritually abusive as well and sought to justify his actions on biblical and theological grounds. Having been rejected and abused by every person that was supposed to love and protect her, Micha considered ending her life but chose instead to survive. To survive, Micha refuses to trust anybody and she masks her pain with drugs and alcohol.¹⁵¹

Beilby concludes this section by stating:

The details associated with each situation vary widely, but there is no doubt that there are many, many Michas out there. They may have heard the gospel in one sense, but their childhood experiences have rendered them unable to genuinely grasp the idea of an all-powerful loving God and unable to drop their protective defenses to allow them to trust anybody.¹⁵²

The validity and significance of Beilby’s comments cannot be denied. There are many factors which influence people’s spiritual condition and capacity to hear and trust God. They should not at all be denied or underestimated. And we can have confidence that our omniscient and compassionate God neither denies nor underestimates them as well. As is well known, Jesus uttered a severe warning to any who would cause “little ones” to stumble in their faith (Mt. 18:6).

We should also remember that “God is near to the brokenhearted, and saves those who are crushed in spirit” (Ps. 34:18), and that God honors faith that is “as small as a mustard seed” (Mt. 17:20). One thinks of the man who approached Jesus with his afflicted son, who said to him, “I do believe; help my unbelief” (Mark 9:24). God is capable of overcoming any obstacle to faith, and healing any heart that cries out to him—even if at the moment of one’s departure from this world.

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