A previously recorded Matt Slick show. Hey, if you want to give me a call, we have five open lines.
877-207-2276. 3 guys and I was the host. We talked about Science and Christianity.
That was at 3 PM Eastern Time and then at 6 PM Eastern Time I did another hosting. And we did a, Does the Bible predict the coming of Mohammed? Does it predict the arrival of Mohammed?
And I said, Yeah, of course it does. You know, false prophets and false Christs will arise and We had a good time, a lot of fun, maybe some of you saw that, maybe not, but it goes out to Europe a lot, and over the network, the TV network, and a lot of people will watch in Muslim countries who can't let it be known that they're watching in Muslim countries because they might have satellite TV and they can't let it be known that they're watching it. Maybe someone comes home, they flip a channel kind of a thing, but we do know that happens.
At any rate, it goes out over the Middle East, I think Africa, also Europe and North America, at any rate, on some other network. So we did that. Now hey, by the way, if you want to go to Amazon.com and you go to smile.amazon.com, you can sign up for any charity that you want. We hope you'll consider KARM as a charity that you can set it up and when you check out just put smile.amazon.com in front of everything and it'll go to the charity.
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And those schools are online, you just go to carm.org on the right hand side of any page you will see the link for the schools and you can click on that. And we charge for them because we use them to keep the lights on and pay the missionaries. But if you cannot afford them, what you do is you just call, excuse me, just email us and tell us that you can afford them and you want them for free and we'll give them to you for free.
We do, but we do use them to help keep the lights on and things like that. Okay, what's up? How come nobody's calling?
Well, maybe because it's getting close to Christmas, it often happens about this time of the year. So, yeah, let's see, 877-207-2276, we've got people in the chat room. One guy, Craig, has been reading the material he's been doing on Jehovah's Witnesses.
Very helpful, thank you very much for saying that, a lot of stuff there. And Laura Anderson says the schools are great and we've got calls coming in now, so that's good. And let's see, more gay says matched, what does that mean? If you put in $50, you've never done it before, it's CARM, you just donate 50, then we have a donor who will find that 50 and then he'll put in 50 to match it. It is accumulated at the end, my wife is what he does, all the numbers, gives a total to the gentleman who is behind the scenes for the matching funds drive. And then he deposits or gets a check for that and it's extremely helpful. So if you help us out, it's matched, it's doubled and that really does help us out for the first couple, three, four months, depending on how much it is for the year.
It's great and so if you want to consider doing that. Three open lines, 877-207-2276. Let's just get to, let's see, Dimas, I want to ask him if that has anything to do with what happened with the Holocaust, if that was punishment from God for them doing that.
Okay, let me, okay, you're on the air right now. So was the Holocaust punishment for what the Jews did maybe, you know, well, yes, for when Pontius Pilate, when Jesus came before, I'm sorry for the wind, I meant Proverbs 1. So when Jesus came out with Pontius Pilate and Pontius said, I find no fault in him or, I'm sorry, correct me if I'm wrong, but, and then he washed his hands and said, I wash my hands, I forgot what he said, but, and then the children of Israel cried out, let his blood be on our heads and our children's heads or something like that. So would, and I have, so my question is, and I've talked to my son about it because my son's like, why didn't, why didn't God stop it? Why didn't God, because the children of Israel, I'm sure they cried out to God in, in, in their last moment. Oh, you mean he stopped the Holocaust?
Yeah. Well, it's probably in part was because of that in Matthew 27, 25, the people said his blood shall be on us and on our children. So they represented their descendants as a biblical concept. And after that, the nation of Israel was disbanded and it's called diaspora where Rome came in roughly 70 AD and destroyed the temple and just ransacked Jerusalem and a lot of people died.
Lots, lots of people died. And so the Jews and the Christians with them, because the Christians were considered part of Judaism, a sect of Judaism by the Romans at that time, it scattered them called a dispersion or the diaspora. They spread the gospel all over the place. So that's one of the reasons that God let it happen to the Jews to help spread the gospel message because the Christians were supposed to get out there and evangelize and they were being very comfortable where they are, which is a common problem with Christians is they don't go out and evangelize, but nevertheless. So that's one of the reasons, it's kind of a combination there because they brought the curse upon themselves. So down through history, they've been under great persecution and in the Holocaust, why did God not intervene? I don't know, except to say that the plan was such that it enabled the gathering of Israel together again in their own land, which no country's ever done that in all of history, recorded history. They're the only ones who had just as prophesied in the Bible.
So they're in the land and it was because of the Holocaust that it was done. And um, so there you go. Okay. Okay. All right.
Hey, thanks, man. I, I really needed, I kind of was doing a little research on it, but, uh, this question was more for my son cause he's like, why, why didn't God answer? Why did God allow it? And I'm like, no, son, sometimes God answers prayers and sometimes he doesn't, but it doesn't mean he don't hear, but it is written that he has turned a deaf ear. Yeah.
You know, it's like, like my wife and I lost a son, uh, to a birth defect. Uh, well, why did he not answer our prayers the way we wanted to? Don't know. Why does he, uh, heal one person and not another? Don't know. Why did he provide for one? Not enough.
Don't know. You know, so we know that he did not, um, he did not deliver Jesus because Jesus says, you know, not my will, but your will be done. He says there's any way for this to pass from me, the crucifixion and yet not my will, but your will be done. Look, 2242 and the father didn't hear that, I mean, heard the prayer, but didn't respond the way Christ had prayed and so Jesus went to the cross so that we could be redeemed. So God uses the sin of people to bring about greater good.
Not that he approves of the sin, but when they use, when they are sinful, God can often use it, uh, and often does use it, uh, for his greater good. Okay. Right on. Right on.
Okay, Matt. Hey, thank you so much for answering my call. Thank you for that, uh, that wonderful answer and the Lord bless you and keep you and protect you in all your ways. All right, man. Thanks. Appreciate that, buddy.
Okay. Well, this is Demas from Utah. We have, uh, four open lines if you want to give me a call, folks. 877-207-2276. Once you give me a call, all right, four open lines, let's get to David from Massachusetts. David, welcome. You are on the air. What do you got, man?
Hey, Matt. So I got, uh, two quick questions. Um, first one is I'm starting in the Gospel of Mark today for, uh, you know, uh, probably the next month. But, um, you know, right in the beginning it, uh, John did baptize in the wilderness and preached the baptism of repentance. And I know that there's a couple different baptisms. So what is the difference between these baptisms of repentance, the baptism of the Holy Spirit, and why are they in the order that they are in, if that's even a good question?
Uh, it is a good question. Why are they in the order they're in? Probably because of the nature of the revelation of who the person of work of, and work of Christ is. John the Baptist was a forerunner, according to Malachi 3-6.
And so I think it was, or 43, I can't remember. Um, and so he, no, it wasn't 3-6, it was something else. Nevertheless, he was a forerunner prophesied and he came there and he was giving baptisms for repentance. What that meant was, uh, that he was allowing people to be, uh, I believe sprinkled and that's what I believe, or poured, had water poured on them. And that's how it was done in the Old Testament, but at any rate, that's another topic. And so it was for repentance. It wasn't to obtain repentance, it was a baptism for repentance. It was because of their repentance, as a demonstration in their repentance. And this is what it was going, what it was showing, because baptism was not just practiced by John the Baptist, it was also practiced by other groups, because it was a means of demonstrating a public commitment. And sometimes it was by immersion, sometimes by sprinkling, and sometimes by pouring. And I believe all of those are demonstrated in the scriptures. A lot of people don't know that, but they're in there.
And I can show it. But nevertheless, as we see that occurring with John the Baptist, and then Jesus' baptism did not, baptizing in Jesus' name did not come about until after his resurrection. So that took a while to occur. So which is the right baptism? Well, the right baptism is the one for the time that it was in. Then we have the issue of the baptism of the Holy Spirit. The baptism of the Holy Spirit is the issue of the arrival of the charismatic gifts, because in Acts 2, 38, yeah, we'll go with that one, Acts 2, 38 says, you'll be baptized in Jesus for the forgiveness of your sins, and you shall receive the gift of the Holy Spirit. And the gift of the Holy Spirit is mentioned in Acts 10, 44 through 48, where it says they're speaking in tongues and exalting God, so they had received the gift of the Holy Spirit. It was a charismatic gift.
And the way that was received was by the pouring of the Holy Spirit upon them, and that's what was called the baptism, the pouring of the Spirit upon them. Hey, we've got a break, so hold on, okay, everybody, we'll get back to it. Hey, folks, we'll be right back after these messages. We have four open lines, what you give me a call, 877-207-2276, be right back. It's Matt Slick live, taking your calls at 877-207-2276, here's Matt Slick. All right, everybody, welcome back to the show. Before we get to the caller again, Dave from Massachusetts, let me tell you that we have a prayer ministry. If you want prayer or you want to join on the prayer team, just email us at prayer at karm.org, C-A-R-M dot O-R-G. We have four open lines, why don't you give me a call, 877-207-2276, David, you're back on the air. Yep, still here. All right, now. So I don't know if I answered your question, because I was thinking about I'm going to do some teaching on baptism here in a little bit anyway, but let's continue. So you had a question?
Yeah, I've got one more. I'm reading out of the C-S-B right now, and I was wondering if you would recommend, other than the E-S-B, any other good Bible translation that you studied and a little more accurate than others. The N-A-S-B, 95 version, N-A-S-B, New American Standard Bible. That's what I use all the time, it's what I quote from, it's what I memorize, it's what I preach out of. I like it because I want it as literal to the Greek, to the original languages as possible. It's not perfect, no Bible in English translation is, but let's just say that one particular verse that only occurs translated the way it is in Romans 5-18, in all the Bibles I checked, Romans 5-18, the N-A-S-B gets it right, and all the other Bibles, in my opinion, get it wrong.
And it's because of what it teaches, it's more advanced theology. And so when I discovered that, because of the N-A-S-B, it opened up the door to me in a whole new area of theological understanding, because of the literalness. The E-S-B is very good, but I don't like its translation of that verse, and the N-I-V is okay, and the King James just messes it up badly. But hey, not every Bible has every verse perfect, so I just use the N-A-S-B, sometimes the E-S-B.
What was I supposed to say, Matt? That verse, you mean? Let me explain it.
Yeah. What it literally says in the Greek is this, so as through one transgression, condemnation to all men, so also through one act of righteousness, justification of life to all men. There are two sentences joined by conjunction in the Greek.
So there's no verb in the sentence, so there's sentence A and sentence B joined by conjunction, makes one long sentence. So sentence A, notice the pattern here in the Greek. Through one act, something happened, okay?
That's A and B. So part A, so then as through one transgression, condemnation to all men. So that's Adam's transgression, Adam's sin, condemnation to all men. So also, through one act of righteousness, that's Jesus' sacrifice, justification of life to all men. So what it's saying is we have the first Adam and the last Adam, because Jesus is called the last Adam in 1 Corinthians 15, 45, I think, and it says here, the first Adam, his sin, and there's no verb, condemnation to all, and Jesus, his sacrifice, justification of life to all.
But the thing is that B is to be understood in light of A. The second part of the verse is understood in light of A because it says, so also. So as through one transgression, condemnation to all men, so also, or in like manner, one act of righteousness, justification of life to all men.
So whatever goes in sentence A has to go in sentence B. And so what happened with Adam? His sin resulted in condemnation to all men, that's what the NASB says. But if you put the verb there, you have to put it in the second part of the verse, too, because they're related. So the resulted justification of life to all men. But you can't have justification of life to all men, because justification means they're saved.
To all men would then mean that's universalism. But we know that's not true from Mark 3, 29, Matthew 25, 46, Revelation 14, 11, and Revelation 20, 10. So what the translators have done, and I'll explain what the answer is here, what the translators have done in other Bibles is let B govern A instead of A govern B. They let the second part of the verse govern the interpretation of the first, because they say it can't be justification of life to all men. So therefore, they can't put the word they resulted in because it would be a heresy as far as they understand, but they don't understand what's happening. So the NASB, and I'll explain what's going on, the NASB says resulted condemnation to all men, so also through one act of righteousness there resulted justification of life to all men.
Well, I'll just get to the point. When you do a study and you find out how God uses the word all in relationship to the saved, you'll find out that there's two groups called the all, one group represented by Adam and one group represented by Jesus. And it's right there in Romans 5, 15 through 19, called the many.
There's two groups called the many, two groups called the all. And then you can go to other verses, like 1 Corinthians 15, 22, which Paul also wrote, which says through one, in Adam, all die. In Christ, all shall be made alive.
Well, they're the same word, but they have two different meanings in the same sentence. The first, you know, it says in Adam, all die, that's everybody. In Christ, all should be made alive. Well, the in Christ only means those who are in him, because those who are in him died with him. Romans 6, 6, Romans 6, 8. And so the second all is represented of Christ. And this goes into other verses, 2 Corinthians 5, 14, it goes into John 6, 37 through 40.
I know I'm not getting into it very deep, it takes a half hour for me to explain everything in detail so people can follow it well. But I discovered this years and years and years ago, and I discovered that God uses words differently than we do, and that we need to find the pattern of what he says a word means. And so when people will mock me when I'm debating the idea of limited atonement, for example, Jesus only bore the sins of the elect, and they'll say, oh, what does it mean, all, does it mean all, right, Matt? And I'll say, all means what it means in context. That's what it means, all the world was taxed, the Bible says, well, does that mean that people in New Zealand were taxed in Rome?
Of course not. So the word all has different meanings, and sometimes it's local, sometimes it's of a specific group, and sometimes it's universal. And so people who mock are the ones who've not studied, and they don't understand that God uses words differently than we do. Because the NASB stuck to what the scripture actually said in its translation, that opened the door to a whole bunch of new theological understanding.
The ESV doesn't do that. The ESV, for example, therefore, as one, a trespass led to condemnation for all men, so when after righteousness leads to justification of life to all men, so he doesn't, not a resulting action. It just kind of brings him to it, they soften the translation in order to make it work. And the King James says this, therefore, as by one offense, excuse me, therefore, as by the offense of one, judgment came upon all men to condemnation, so also by the transgression of the one. The free gift came upon all men unto justification of life.
The free gift came, it's not there in the Greek, and they added it in, because what they're doing, the translators were doing, was letting their theology interpret the text in the translation. You can't do that. Let it speak, and when it speaks, we learn, because we find out that what we think isn't in line with scripture, and then that's another opportunity to adjust our understanding, okay? All right, buddy? Oh, thank you, Peter. Thanks, man. All right, man.
That's Dave from Massachusetts. We'll be right back with five open lines. Give me a call, 877-207-2276. We'll be right back. Give me a call. It's Matt Slick live, taking your calls at 877-207-2276. Here's Matt Slick. Hey, everybody. Welcome back to the show.
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You know, double prayer. Oh, yeah. All right, we've got callers coming in, and let me get the phone number out, because we've got three open lines. If you want to give me a call, 877-207-2276, are you right? No. I said it a slow way, it made me think of something. All right, hey, let's get to Ann from North Carolina. Ann, welcome.
You're on the air. Yes. I have a question regarding to Exodus 37-1 and also Exodus 25-10-22. So my question will be, where is the ark, the 37-1 that the ark of Acacia would, so the covenant, the ark of the covenant. I want to know, where is it now, because I have a, there's a study by both sides, this thing is disappeared from the biblical record before the Babylon captivity, so, and do they have a replacement now, and where is the tribunachal made, then located nowadays, and also, the 10 commandments written by God's finger.
I don't understand, you're kind of, you're reading something, I'm not sure, but what's the question? Oh, the question, I want to know, where is the covenant of the ark? Oh, the ark of the covenant?
Nobody knows. Well, I don't know if nobody knows, God knows, and there might be some people who are hiding it, so that's possible, but for the most part, no, we don't know where it is, okay. We've heard different things, that there's a group of people who say they have the ark and they're guarding it in a hidden place, I don't know if it's true or not, if they actually have it, but that's one of the rumors that's floated around the past few hundred years.
We don't know exactly where it is, though, okay. How about the tablet of commandments made written by God's finger? They would still be in that, they would be in the ark of the covenant.
So that's what? The 10 commandments, the covenant document would still be in the ark of the covenant, because in the ark of the covenant was a 10 commandments, a jar of manna, and Aaron's rod that butted, and then on top of the ark of the covenant is the mercy seat, which the two angels, gold angels, that's where the blood was sprinkled, which is also called the footstool of God, but we don't know where it is, okay. Oh, no one has never seen it before since then? I don't know, I can't say no one ever has, because I don't know all people's history and accounts of history, but we don't know where it is right now, at least the people I've talked to, all the theologians in America and Europe apparently don't know, Bible scholars don't know where it is, we'll see, maybe it'll resurface, maybe the Jews, some of the Jews actually do know where it is and they're waiting for the rebuilding of the temple of Jerusalem to bring it back in.
I don't know, but we'll find out. Right, one day, also, God doesn't have a body, flesh and blood, how can he have a finger, use his finger to write the Ten Commandments? Well, it's just called by the finger of God, and in Exodus 33, 11, God says you cannot see my face, for nobody can see me and live, in Exodus 24, 9-11, God appeared and under his feet, there appeared to be a clear pavement, anyway, it's called anthropomorphism, it's just the physical appearance or the physical manifestation of God, it doesn't mean he actually has fingers and feet and a face, because God, by definition, is spirit, Jesus says, John is spirit, John 4-24, and in John, where is that, 539, I'll remember it, he says, don't touch, the spirit does not have flesh and bones, as you see, I have, and let's see, where's that verse, I quoted it a hundred times, I've got to find it again, so that's in the New Testament, though, yeah, that's right, it's Luke 24-39, I want to say, John 539, Luke 24-39, so Jesus says, spirit does not have flesh and bones, he says in Luke, in John 4-24, that Jesus, that God is spirit, so God, the Father doesn't have spirit and bones, it's just a manifestation, okay, manifestation of the vision, a manifestation of God, that's all it was, yeah, and that's the one Jewish people read through the temple, what they were going to put there, I don't know, they'll build a new one, or they'll find somewhere in the cave, the old one, or they're going to rebuild, probably not rebuild the ark, they have to have a original ark, and the ashes of the red heifer, they are training priests, yeah, so there's rumors that this stuff is ready, they just need the temple, there's a rumor, they have the ashes, yeah, they have the ashes of the red heifer, yeah, we don't know, not yet, all right, okay, okay, you're welcome, all right, God bless, all right, let's get on the phones with John from North Carolina, John, welcome, you're on the phone there, hey Matt, in conversations about the election, I've heard a lot of people criticize Romans 9 being primarily for the Jewish nation, and I wanted to just get your thoughts on that, well, is Romans 9 just for the Jewish nations, no, it's not, and the reason it's not is because we know that the Christians are those who are saved, and as well as Jews that they become Christians, and it says that in 22 and 23, what if God, although willing to demonstrate his wrath, endured with much patience vessels of wrath, prepared for destruction, and he did so in order to make riches known upon the vessels of mercy, which he prepared beforehand for glory, and so this is the Christian, this is all people, so it cannot be just restricted to the people of Israel, all right, yes, sir, and then a second criticism is that those verses are in the form of a question, which I understand to be rhetorical, the verses that you cited about obvious of wrath, obvious of mercy, right, and so what they're trying to do, I'll show you a trick about Romans 9, first of all, what they're trying to do is make it not say what it says because they have an idea about God, he's really nice, he's not going to do anything like that, it's up to our free will, up to our choice, up to our wisdom, we just need the gospel message, and it's up to us, not God and his great incredible sovereignty, this is the faulty theology that people come to the text with, it's heresy, and they need to repent of that, and so if that's the case, check this out, because we know it says, Jacob, I love, then Esau, I hate it, the older will serve the younger, right, just as it says written, Jacob, I love, then Esau, I hate it, it wasn't because of anything they did, well, if it's just about nations, the Jews, that's what they'll say, the Jews, well, Jacob was a nation, and Esau was a nation, right, well, that just means that God had a group purpose for people, if that's the case, then why the objection, what shall we say, then, there is no injustice with God, is there, see, the critics of this, what they'll do is they'll raise the issue, say it's not right for God to judge people and to do what he wants, though they've done nothing, and God just chooses one and not the other and loves one and hates another, that's not fair, that's what they're saying here, what shall we say, then, there's no injustice with God, is it, it may never be, that means they understand what the text is saying, because Paul raises the objection, if you read the text in such a way that you don't have an objection, you don't understand the text, what those people are doing is trying to get rid of the objections, and they don't even realize what they're doing to the scriptures, they don't even realize they're demoting God and exalting themselves, and they're trying to make it palatable, and make it soothing to the ear, and they, you know, probably are giggling while they're talking about it because it's tickling their ears, for he says to Moses, I'll have mercy on whom I have mercy, I'll have compassion on whom I have compassion, so then it does not depend on the man who wills, or the man who runs upon God who has mercy, what does not depend on it, the mercy that God has and the compassion he has on him, doesn't depend on the man, doesn't depend on him, it depends on God, for the scripture says to Pharaoh, for this very purpose I raised you up to demonstrate my power in you, that my name might be proclaimed, so he has mercy on whom he desires, he hardens whom he desires, you'll say to me then, well then why does he still find fault for who resists his will, they blame God, but that's the objection, right? I talk to people about that, well that's not fair for God to do it, so then you are raising the same objection that Paul is, not the exact same words, but you're saying hey that's not right, well that means you understand what he's teaching, so why don't you believe it, why don't you believe it if that's what you understand? Right, yeah I find people who struggle with the unconditional election actually struggle with the total depravity. Oh they do, and you know why?
Because they're totally depraved. Okay buddy? Amen. God bless.
Alright buddy, God bless. That was John from North Carolina, we'll be back with Juan, Chuck, and Adam right after these messages. We'll be right back. Welcome back to the show everyone, let's get on the phone with Juan from Canada. Juan, welcome, you're on the air. Hello Matt, how are you doing?
Doing alright, hanging in there buddy, what do you got? That was my question, no I'm just joking, alright. My question was concerning the Catholic faith actually, I was, just something really sad that recently happened, my pastor's son had converted to the Catholic faith and it's been very difficult for all the family in church as well, used to be a pastor, and you know, the basis of his arguments were mainly on Baptist multigeneration has been talking unanimously by the early church as he's said, which I don't believe it does, and I just wanted to know your thoughts about that. Yeah I've got documentation to the contrary, see if the pastor's son will call me, or I'll arrange a conversation, talk to the pastor, coach him on these issues, but no, the Roman Catholic Church, well they'll say these things, but there is no uniformity among the church fathers about stuff, about the baptism issue, and let's see, so early church fathers, quotes by topic, I'm looking at my website, and baptism and salvation, alright. So what he was told, because he's saying what they say, the unanimous consensus of the early church fathers, well Irenaeus, Origen, Tertullian, and Ambrose said it was necessary, Clement of Rome said this, and he died in the year 110, and we too being called by his will in Christ Jesus are not justified by ourselves nor by our wisdom or understanding or godliness or works which he has wrought in holiness by heart, but that by faith. That's what he says, he doesn't say baptism, he says by faith. Polycarp, the disciple of John, by grace ye are saved not of works, and he says provided only we believe, Polycarp said that, see they'd like to go back to the early church, the early church, they don't go back to the book of Acts, they don't go back to the New Testament, they want the church fathers, because they can pick and choose among the church fathers, I need to get a t-shirt that says my church father can beat up your church father, because they contradict each other, even themselves. This is what Marius Victorinus said, he was born in roughly 280, he said the mystery was enacted at the time for our sake and aimed at our resurrection and liberation should we have faith in the mystery of Christ and in Christ for the patriarchs prefigured and foretold that man would be justified from faith, therefore just as it was reckoned as righteousness to Abraham that he had faith, so we too if we have faith in Christ and every mystery of his will be sons of Abraham.
So there is no unanimous consensus, period. And since we're going on this, another point I like to make is I go to second Thessalonians 2, and I talk about this, and this is something you might want to look at, and talk to the pastor, I'd be glad to talk to him, but Paul talks about holding fast to the traditions, to the things that he taught them early, he says when I was telling you this, don't you remember these things I taught you? Well here's the point, they were getting it wrong right away, just a few weeks after Paul had left, they were getting it wrong, he had to write a letter to correct them, there was misunderstanding from the very beginning, even when Paul the apostle was alive, what makes you think all the church fathers are going to get it all right? The misunderstandings were beginning even when the apostles were alive, that's why you got to go with scripture.
Anyway, go ahead. I had a second question, what about when they say that the grace of faith is given to the child in their baptism, sort of like when the children are being circumcised on the basis of their fifth parent's faith? In the Catechism of the Catholic Church, paragraph 1999, it says that grace is infused into the soul, grace is infused, and so to them grace is a substance. So what they're saying is that at baptism, all of your original sin is washed away and you're infused with grace, so that you are justified completely, if you died right then, you'd go to heaven, but if you went out and lusted after somebody, then you've lost a little bit of your grace, and then if you die, you have to go to purgatory and be purified. So you lose the quantity of grace, it's like having 100% of grace in you as a substance. When you get baptized, you're filled up to 100% of grace, but if you sin a little bit, you lose a little percent, little percent, little percent. You've got to go back to the church and get sacraments to get that grace re-put back into your soul.
That's what they mean by grace. It's a flaming heresy. That why the treasury of merit? Treasury of merit comes out of Jesus, Mary, and the saints, all their goodness that's up in heaven, and the authority of the priest, because they have the authority of Jesus, they say, the priesthood, and they can dispense that grace from heaven down through the sacramental work that the penitent person does at the order of the priest, that gets that grace re-infused into his soul. In other words, it's a works-based system of salvation that you get grace re-infused into you by the doing of something that you have to do under the authority of the Roman Catholic Church, which is in charge of your salvation. It is a blasphemous, apostate, satanic teaching.
I would agree with that. My only last short question would be, concerning Sola Scriptura, it was one of the arguments he was making, he was saying, how do you know if you interpret scriptures according to scriptures not being, you're not being wrong in your personal interpretation of scriptures, independently of the magistery, like the Roman Catholic Church. Wait, I can't understand you. I can't understand you. You went so fast I didn't understand you. What's your question? Oh, I'm sorry about that.
I'm sorry. What I meant to say is, what about the argument concerning Sola Scriptura, because sometimes what he brought was mainly the argument that you do not know if you interpret scriptures according to your own interpretation, and that you're not being wrong in your personal interpretation. Well, that problem applies to the Catholic, because they're going to trust a magisterium to give the authoritative teaching of what the Bible really says. And I'm going to ask them, how do you know the magisterium is getting it right? Well, because they have the authority of Christ.
How do you know that? You have to go to the Bible. So find me in the Bible where it says that. Now they are interpreting the Bible. So they don't realize that what they're doing is submitting the word of God to their own understanding because they submit it to the magisterium. They believe what the magisterium is telling them. They might as well be in the Mormon Church and have the Mormon 12 apostles and the Seventies Quorum tell them what to teach, tell them what to believe, or the Jehovah's Witness organization and the Watchtower Bible and Tract Society in New York. It tells them what to believe.
The magisterium does the same thing. It tells people what to believe. Don't look at the word of God yourself. And you can go to Romans 14, 1 through 12, but particularly in verse 5, where Paul the apostle says, let this man be fully convinced in his own mind, and he's talking about worship days and eating habits.
Well, wait a minute. If we're supposed to submit to a magisterium authority on teaching, then why does Paul not speak that? Why does he say, hey, you can be convinced in your own mind? Which means we can understand the scriptures. And when Catholics talk to them, they say, it's just a matter of up to interpretation.
I love doing this to them. They say, it's just how you interpret it, man. That's all it is. There's no way to know.
It's just your private interpretation. And I'll say to them, wow, I didn't know you had this at a high opinion of me. Thank you. That's nice, but I'm not like that. And they go, what? I said, yeah, that's what you said. I said, no, I didn't say that. I said, no, my car's not green.
They go, what? What are you talking about? And I'll say, no, I don't have that much money. What?
No, I don't like chocolate that well. Why? And they think I'm crazy. I say, oh, you mean when I just apply your principle of it's just a matter of interpretation, it doesn't work, does it? Because if you're going to say to me, it's just interpretation, I can interpret what you say then, can't I? Well, it doesn't work like that. You know it doesn't work like that.
We have common order and common understanding of how we interpret things. The idea of saying it's just a matter of interpretation is nothing more than an excuse for you not to study the word of God on your own and see what it says. Go to John 11, 35, I say, it says Jesus wept. And I say, I believe it means he wept.
He cried. Do I need a church authority to tell me that? No, and neither do you. So he... The underbreaths, I think the underbreaths, Peter's writing about a poll concerning private interpretation to be applied to Protestants when they're talking about personal interpretation. It doesn't say that. Yeah. A lot of people misunderstand that.
It does not say private interpretation, it says private interpretation of prophecy. That's what it's talking about. Yeah, sure. Yeah. Right. Yeah. That's correct.
I would agree with that. But I just, I wonder what to say concerning the interpretation. How do we know as Protestants that we have the correct interpretation? And that we're not deceiving ourselves?
Why don't you call back tomorrow for that? Because we don't have enough time to get into it. That's a fantastic question.
How do we Protestants know we have the truth? I'm serious. Sorry. Can you call back tomorrow, old buddy?
Can you? Absolutely. Because it's a very good question, and we don't have enough time to get into it, because I want to talk about that for a while.
How do we know we have it right? And we'll go through some of the stuff on that, okay? All right. Thank you so much, Matt. All right.
Thank you so much. I'll talk to you later. Okay.
I'm looking forward to it. You give me a call tomorrow. All right. Let's get on the phones with Chuck from North Carolina. Chuck, welcome. You're on the air. Yes, sir. Matt, I got thinking about this. You answered my question a couple of weeks ago about the heart being desperately- Wicked.
Jeremiah 17-9. Deceitful and desperately wicked. Mm-hmm. Yeah. Yeah, and incurably sick. And I got thinking, well, sick could mean anything, but then they just go to their preacher to ask them, or maybe just use thanks by common sense. So what's your question, then?
You know. Well, I guess I don't. I got thinking when they say sick, because that could be like you have the flu. Well, it does say sick, and different words. It's anous in Hebrew. I'm reading the interlinear. And it's translated incurable, desperate, desperately wicked, woeful, sick, weak, frail, incurable.
That's how it's translated in different versions, and that's what it means. Anous? Okay. Yeah. Okay. Okay, Matt.
You can change the pronunciation a little bit, and you get a better hint, because that's how it's spelled. Anyway. Okay? Right. Yeah. Okay, Matt.
I didn't try to take up a spot. I got thinking about that. You know it bothers me. Yeah.
The secular humanists would say, well, then with education, we'll cure the sick heart. You know what I mean? Right. That's right.
That's right. Okay, Matt. Thank you. God bless. Thank you.
All right. Well, folks, we have got Adam waiting from London, England, and I got him on here, Adam. There you are. But we're about out of time.
We've got like 30 seconds or less. You want to know if Hades and Hell are the same thing? Are you there? Hello, Matt? Yes. Sorry, buddy.
We're about out of time, man. Sorry. Can you call back tomorrow? Oh, really? Okay, yeah. No problem.
Because we've got seconds left on this show. Do you want to talk about Hades and Hell? Are they the same thing? We can talk about them tomorrow. And yes and no, there's a little bit of a differentiate between them, all right?
And sometimes they're interchangeably used. Okay? Yeah, that's right. I'll give you a call back tomorrow. All right, man.
Sounds good. God bless. Thanks, Matt. All right. Hey, there we go.
Out of time. May the Lord bless you all. And by his grace, we're back on there tomorrow, and then I'm off for the rest of the year from radio, and I'll be back on the first Monday of January.
Take a little time off to do a lot of other stuff. Anyway, may the Lord bless you. By his grace, folks, we'll talk to you tomorrow. See you then. God bless.
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