Is the Pretribulation Rapture Biblical - Brian M. Schwertley

From Defending / Contending

One of the most popular teachings today in Evangelical and Charismatic churches is the doctrine of the pretribulation rapture. The pretribulation rapture teaching is that there are two separate comings of Christ. The first coming is secret and occurs before the future seven year tribulation. At this coming Jesus comes for the saints (i.e., all genuine believers) both living and dead. These saints meet the Lord in the air and then are taken to heaven to escape the horrible judgments that take place during the seven year tribulation. At the end of the great tribulation Jesus returns to the earth with the saints. This coming is not secret but is observed by all. At this coming Christ crushes His opposition, judges mankind and sets up a one thousand year reign of saints upon the earth (the millennium). Some pretribulation advocates speak of two separate comings while others prefer to speak of one coming in two separate stages or phases (phase one is the secret rapture and phase two is the visible coming in judgment). Hal Lindsey likes to refer to the rapture as “the great snatch.” He writes: “The word for ‘caught up’ actually means to ‘snatch up,’ and that’s why I like to call this marvelous coming event ‘The Great Snatch’! It’s usually referred to as the ‘Rapture,’ from the Latin word rapere, which means to ‘take away’ or ‘snatch out.’”1

Although the pretribulation rapture doctrine is very popular and is even considered so crucial to Christianity that it is made a test of a person’s orthodoxy in some denominations, Bible colleges and seminaries, the exegetical and theological arguments used by its advocates are all classic cases of forcing one’s theological presuppositions onto particular texts (eisegesis). Read rest of article HERE

Doctrines of Grace - Perseverance of the Saints

Perseverance of the Saints

What God begins, he finishes Psa 138:8; Ecc 3:14; Isa 46:4; Jer 32:40; Rom 11:29; Phi 1:6; 2Tim 4:18

Of all whom he has called and brought to Christ, none will be lost John 6:39-40; John 10:27-29; Rom 8:28-31; Rom 8:35-39; Heb 7:25; Heb 10:14

God's preservation of the saints is not irrespective of their continuance in the faith 1Cor 6:9-10; Gal 5:19-21; Eph 5:5; Heb 3:14; Heb 6:4-6; Heb 10:26-27; Heb 12:14; Rev 21:7-8; Rev 22:14-15

However, it is God who sanctifies us and causes us to persevere John 15:16; 1Cor 1:30-31; 1Cor 6:11; 1Cor 12:3; 1Cor 15:10; Gal 3:1-6; Eph 2:10; Phi 2:12-13; 1The 5:23-24; Heb 13:20-21; 1John 2:29; Jud 1:24-25.

Full version can be found HERE at Monergism

The Doctrines of Grace - Irresistible Grace

Irresistible Grace

Faith and Repentance (as well as the new heart which is able to produce them) are themselves gifts of God

1. A new heart Deu 30:6; Eze 11:19; Eze 36:26-27
2. Faith John 3:27, 6:63-65; Phi 1:29; 2Pet 1:1; Act 16:14; Act 18:27; Eph 2:8-10
3. Repentance Act 5:3; Act 11:18; 2Tim 2:25-26; 1Cor 4:7

The Father writes his own word upon (places the fear of himself in, etc.) his people's hearts Jer 31:33; Jer 32:40; Mat 16:15-17; Luk 10:21; John 6:45; 2Cor 4:6 The beginning of salvation is the sovereign impartation of spiritual life into a heart which had been dead, thereby causing it to exercise faith 1John 5:1; Eze 37:3-6, 11-14; John 1:11-13; John 3:3-8; John 5:21; Eph 2:1-5; Jam 1:18; 1Pet 1:3; 1John 2:29 True offers of grace in the outward gospel call may be resisted by men who do not have this new heart Act 17:32-33 In fact, true offers of grace will always be resisted by such men John 10:24-26; John 12:37-40 But there are some whom God causes to come to him Psa 65:4; Psa 110:3; John 6:37-40; Rom 9:15

Full version can be found HERE at Monergism

The Doctrines of Grace - Limited Atonement

Limited Atonement

God purposed to redeem a certain people and not others 1Chr 17:20-21; Mat 22:14; 1Pet 2:8-9 [see “God elects individuals to salvation”/God elects individuals to condemnation”]

1. It is for these in particular that Christ gave his life Isa 53:10-11; Mat 1:21; John 6:35-40; John 10:3-4, 11, 14-15; Act 20:28; Eph 5:25 [we are commanded to love our wives in the same way that Christ loved the church and gave himself for it; therefore, if Christ loved and gave himself for all people in the same way, we are commanded to love all women in the same way that we love our wives]; Heb 2:17; Heb 9:15
2. It is for these in particular that Christ intercedes John 17:1-2; John 17:6-12; John 17:20-21, 24-26; Rom 8:34
3. The people for whom Christ intercedes are the same as the people for whom he offered himself up as a sacrifice Heb 7:24-27; Heb 9:12 [note context, in which entering into the holy place is explicitly for the purpose of intercession], 24-28 [For a fuller understanding of the indissoluble connection between sacrifice and intercession, read Hebrews chapters 7-10]

The atonement of Christ is effective

1. To justify Isa 53:11 [the single effective cause of justification in view here is the bearing of iniquities; all whose iniquities Christ bore must be justified]; Rom 8:34 [the argument here is that the fact of Christ's death, resurrection, and intercession is in itself an incontrovertibly effective reason for non-condemnation; if this verse is true, then no one for whom Christ died and was raised to intercede may be condemned]
2. To redeem and cleanse from sins Eph 5:25-27; Tit 2:14
3. To propitiate the Father 1John 2:2 [“propitiation” means “the turning away or appeasement of wrath”; therefore, by definition, the Father has no more wrath against those whose sins have been propitiated]; 1John 4:10
4. To raise to new life 2Cor 5:14-15 [the argument is a simple “if/then” proposition: “if” Christ died for someone, “then,” with no other conditions, that person died with him and was raised again]; 1Pet 3:18

[See also, “Jesus' death purchased for his people a new heart; – faith; – repentance”. Jesus died in order to establish the New Covenant (Mat. 26:26-29, etc.); the New Covenant promised faith, repentance and knowledge of God (Jer. 31:33-34, Ez. 36:26-27, etc.); therefore, Jesus died in order to provide faith, repentance, and knowledge of God, as the fulfillment of a unilateral promise. This means that his death had a definite purpose which was intended for some and not others. His death effectively purchased faith; not all have faith; and so his death had an effective intent that was limited to certain persons.] Those whom God purposed to redeem include all who believe John 3:16

1. From every nation Rev 5:9
2. From every class Gal 3:28; 1Tim 2:1-6 [the first “all men” is explicitly tied to all classes of men, which gives warrant for understanding the second “all men” in the same way]
3. Therefore, Christ's saving work is commonly spoken of in terms of “all,” “world,” etc. John 1:29; Tit 2:11-14 [in the context of “all men” is the delimiting concept of a peculiar people, zealous of good works]; Heb 2:9-10 [notice that the many sons whom Christ brings to glory gives a contextual delimiter to the term “every”]; 2Pet 3:9 [note that this desire is explicitly limited to “us” (Peter was writing to fellow-believers) in the context]; 1John 2:2 [propitiation means “appeasement of wrath”; either Jesus appeases God's wrath against all, and therefore hell (which is the place where God's wrath resides) is non-existent; or the “whole world” means something different than “every individual who ever lived”. See John 11:51-52, and “The word 'world' is often used in the sense of 'many,' or 'all of a set'”]
4. The word “all” is often used to indicate all of a set, or even many representatives of a set Mat 10:22; 1Cor 6:12; 1Cor 15:22; Mat 2:3; John 4:29; Act 10:39; Act 17:21; Act 21:28; Act 26:4
5. Or, to indicate all “classes” or “nations,” not all individuals Mat 5:11; Act 2:17; Act 10:12
6. The word “world” is often used in the sense of “many,” or “all of a set” Luk 2:1-2; John 6:33; John 12:19; Act 19:27; Rom 1:8

Additional reasons that the atonement of Christ is not for all the sins of all people

1. God punishes people in hell, which would be unjust if their sins were atoned for Mark 9:43-44
2. If one were to say, “their sins are atoned for, but that atonement is not applied because of unbelief,” he fails to realize that unbelief is likewise a sin Heb 3:12 [“The Father imposed His wrath due unto, and the Son underwent punishment for either: 1) All the sins of all men; 2) All the sins of some men; or 3) Some of the sins of all men. In which case it may be said: 1) If the last be true all men have some sins to answer for, and so none are saved; 2) That if the second be true, then Christ, in their stead suffered for all the sins of the elect in the whole world, and this is the truth; 3) But if the first is the case, why are not all men free from the punishment due unto their sins? You answer, Because of unbelief. I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!” – John Owen, The Death of Death in the Death of Christ]
3. God bears eternal wrath against people, which by definition means that his wrath against them has not been propitiated [appeased] 1The 2:16; 2The 1:6-9

Intentions of Christ's death other than atonement

1. To make a public display of demons Col 2:13-15
2. To rule over everyone Rom 14:9
3. To redeem creation Isa 35:1-4; Rom 8:20-23
4. To lay the foundation for a genuine gospel call John 6:39-40; John 7:37-38
5. To provide temporal mercies for the non-elect Mat 5:45; 1Tim 4:10

Full version can be found HERE at Monergism

The Doctrines of Grace - Unconditional Election

Unconditional Election


God is Sovereign Exo 15:18; 1Chr 29:11-12; 2Chr 20:6; Psa 22:28

1. He exercises that sovereignty in actively ordaining everything Deu 32:39; 1Sam 2:6-8; Job 9:12; Job 12:6-10; Psa 33:11; Psa 115:3; Psa 135:6; Isa 14:24; Isa 45:7; Act 15:18; Eph 1:11
   • Including matters of “chance” Pro 16:33; 1Ki 22:20, 34, 37
   • The wicked actions of men Gen 45:5; Gen 50:20; Exo 4:21; Jdg 14:1-4; Psa 76:10; Pro 16:4; Isa 44:28; Amos 3:6; Act 2:22-23; Act 4:27-28
   • The actions of evil spirits 1Sam 16:14-16; 1Ki 22:19-23; 1Chr 21:1/2Sam 24:1
   • The good actions of men John 15:16; Eph 2:10; Phi 2:12-13
   • The actions of good angels Psa 103:20; Psa 104:4
   • The actions of animals Num 22:28; 1Ki 17:4; Psa 29:9; Jer 8:7; Eze 32:4; Dan 6:22
   • The operations of all creation Gen 8:22; Psa 104:5-10; Psa 104:13-14; Psa 104:19-20; Mark 4:39
2. Man is not permitted to question his sovereign acts Job 33:12-13; Isa 29:16; Isa 45:9-10; Mat 20:1-16; Rom 9:19-24

God elects [i.e. chooses, predestines, foreordains]

1. His angels 1Tim 5:21
2. His peculiar people, Israel Exo 6:7; Deu 7:6-8; Deu 10:14-15; Psa 33:12; Isa 43:20-21
3. Individuals to salvation Psa 65:4; Mat 24:24; John 6:37; John 15:16; Act 13:48; Rom 8:28-30; Rom 9:10-24; Rom 11:5-7; Eph 1:3-6; Eph 1:11-12; 1The 1:4; 1The 5:9; 2The 2:13-14
4. Individuals to condemnation Exo 4:21; Rom 9:13; Rom 9:17-18; Rom 9:21-22; 1Pet 2:8

His motivation in election

1. His own good pleasure Eph 1:5; 2Tim 1:9
2. The display of his glory Isa 43:6-7; Rom 9:22-24; 1Cor 1:27-31; Eph 2:4-7; Pro 16:4
3. His special love Deu 7:6-8; 2The 2:13
4. His foreknowledge Rom 8:29; 1Pet 1:2
   • Which means his special love Jer 1:5; Amos 3:2; Mat 7:22-23; 1Cor 8:3; 2Tim 2:19; 1Pet 1:20
   • But not:
   • Any good [nobility, wisdom, power, choice, seeking] he foresees in anyone Deu 7:7; Rom 9:11-13; Rom 9:16; Rom 10:20; 1Cor 1:27-29; 1Cor 4:7; 2Tim 1:9

Full version can be found HERE at Monergism -

The Doctrines of Grace - Total Depravity

Each day - for the next five days - I will list from Monergism a condensed categorized list of Scripture that defends the Doctrines of Grace. The full version can be found HERE.

Total Depravity

Man is constituted a sinner by his relationship with Adam Psa 51:5; Psa 58:3; Rom 5:18-19 He is therefore unable

1. To do anything good Gen 6:5; Job 15:14-16; Psa 130:3; Psa 143:2; Pro 20:9; Ecc 7:20; Isa 64:6; Jer 13:23; John 3:19; Rom 3:9-12; Jam 3:8; 1John 1:8
2. To believe in God (or come to him) John 6:44; John 6:65; John 8:43-45; John 10:26; John 12:37-41
3. To understand the truth John 14:17; 1Cor 2:14
4. To seek God Rom 3:10-11

He is dead in sins Gen 2:16-17; John 3:5-7; Eph 2:1-3; Col 2:13

He is blinded and corrupt in his heart Gen 6:5; Gen 8:21; Ecc 9:3; Jer 17:9; Mark 7:21-23; John 3:19-21; Rom 8:7-8; Eph 4:17-19; Eph 5:8

He is captive to sin and Satan John 8:34; John 8:44; Rom 6:20; 2Tim 2:25-26; Tit 3:3; 1John 5:19

He performs actions freely according to his nature, but his nature is wholly evil Job 14:4; Mat 7:16-18; Mat 12:33; Mark 7:21-23; Jam 1:13-14

Practical Implications of Soli Deo Gloria - Richard Barcellos

From Reformed Baptist Fellowship

The universe is all about God, not man.

The vastness and mystery of the universe does not point to our importance, but to God’s. The universe is a theater for God’s glory. Living as if you are the center is the problem not the solution. Living for personal happiness is just that–personal. It is temporary. It does not last, nor does it satisfy the soul. It will bring you nothing but trouble when you face God at the great day of judgment. We are all restless and fickle until we find our rest in God and the only way to find your soul’s rest in God is through Jesus Christ, the only Mediator between God and man. Come to Him for cleansing now, if you haven’t. And if you have, thank Him, praise Him, adore Him. Why? ^“For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (Rom 11:36).

When seeking to explain the purpose of the universe, the Christian, or biblical view, is to start with God, not man.
He is first and He gives meaning to all the rest. If we are trying to justify our belief in Christianity before an on-looking and unbelieving world, we should not assume it to be false or put it in a neutral category till proven true. If we believe Christianity has been revealed to man by God via the Scriptures of the Old and New Testaments, then we will tell others what the Scriptures say. The Bible does not need to be defended or proven by a litmus test outside of itself. As Spurgeon reportedly said, “The Bible is like a lion; just let it out of its cage and it will defend itself.”

Click HERE for the rest of this great post.

Is Your Church a Safe Place for Sinners?

From The reforming Baptist

I was watching a video of a local seeker sensitive church who started out the service with their band playing and a cool-dude worship leader welcoming everybody casually... Same ol' same ol' vanilla flavored contemporary church. Yada yada yada....But he said something that caught my attention:

"We want to welcome you to ____________ Church where we are a safe place for you if you're exploring what you believe or who Jesus is...."

I immediately asked myself: "What does he mean by safe place?"

Did he mean that their church is a place that is a safe place from persecution? If you're wanting to figure out how to be a Christian, did he mean that you need not worry about losing your head for it because this church is off the grid of those seeking to harass Christians?

No, that can't be it. (although it's probably more true than they realize)

Did he mean that their church was in a safe neighborhood where they can walk from the parking lot to the sanctuary without getting shot by a drive by shooting?

No, probably not even though the church is located in one of the nicer cities in the Bay Area.

Did he mean that their church is a safe place from those who would try to confuse them with false doctrine and that they would be safe from any kind of confusion and interference from their path way to learning about the truth?

No, I really doubt that too.

Did he mean that their church is a safe place where people can hide their sin and never worry about the dangers of Christ shining His annoying and glaring light of holiness on their disobedient lifestyles? Did he mean that their church is a safe place where you can blend in and nobody will really know who you are because you don't have to make any commitments? Did he mean that their church was a safe place from the shackles of accountability to one another?

Yes, I think that's more along the lines of what he meant. Why do I think so?

Rest rest of article HERE

1 Timothy 2:4

Does 1 Timothy 2:4 Teach That God Wants Everyone Saved?

Ripped out of it's context, it appears that this passage is teaching us that God wants everyone to be saved. In response to Calvinists appealing to the context of this passage however, our friend Houston John declared: "God provided the means for the gift of salvation for all (and I do mean 'all' instead of the redefinition of the word to 'all kinds' by Calvinists)". Is it true that Reformed Theology actually changes the meaning of words such as 'all'? Let's take a look.

This topic came up in a recent debate here on Old Truth with a non-Calvinist who goes by Houston John (we'll call him HJ for short). That's a pretty strong accusation to make, that Calvinists are deliberately changing word meanings to fit their system. So I challenged HJ to provide explanations for these other passages which use the word 'all' in a way that means something less than everyone:

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1) Mark 1:5 says "all the country of Judea went out to [be] baptized...in the Jordan". Who does that all mean? Absolutely everyone in Judea, or was it a less encompassing 'all'? 2) John 8:2 - "All the people came to him, and he sat down and taught them" Is that true? Every single person came to Him? 3) 2 Cor 3:2 - "our letter of recommendation...to be known and read by all [men]." Does that include the emperor of China? 4) Luk 16:16 - "the kingdom of God is preached, and everyone [same greek word Pas] forces his way into it". Really? Did Pilate force his way into it? 5) 1 Cor 9:22 - "I am made all things to all, that I might by all means save some". Is that true? Was he made a clown so that, for the leader of Japan whom he used all means to save? 6) 1 Cor 10:23 - "All things are lawful for me, but all things are not expedient". Wow, adultery and murder are lawful for him under HJ's translation of 'all'! What kind of theology are you teaching HJ?!?!?!? 7) Eph 6:21 - "Tychicus,... shall make known to you all things". He's going to teach them AstroPhysics!!!!!! 8) Acts 4:21 - "all men glorified God for that which was done". Really? Did the Pharisees glorify God for what was being done? 9) Luke 21:17 - "Jesus told his disciples that they would be 'hated of all men'". Imagine that, people in remote tribes of Africa hating the disciples. 10) Acts 21:28 - "Paul was accused of teaching all men everywhere against [the law]". How did Paul get to every place on earth and teach them things?

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I followed that up with an excerpt from James White's book The Potter's Freedom, which had this to say about 1 Timothy 2 (see the passage in question):

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[Paul] states that such prayers for all kinds of men 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." If we are consistent with the preceding context we will see "all men" here in the same manner as "all men" of the preceding verses: all kinds of men, whether rulers or kings. But there is much more reason to understand Paul's statement in this way. Almost invariably, proponents of Arminianism isolate this passage from the two verses that follow. This must happen of necessity for the questions that can be asked of the non-Reformed position based upon verses 5 and 6 are weighty indeed. Verse 5 begins with the word "for," indicating the connection between the statement made in 3-4 and the explanation in 5-6. Why should Christians pray that all men, including kings and rulers, be saved and come to a knowledge of the truth? Because there is only one way of salvation, and without a knowledge of that truth, no man can be saved. Paul says, "there is one God, and one mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all." This immediately takes us into the meat of the discussion of the atonement, but for now just a few points should be made. Read rest of post HERE

Sound doctrine is useless--if.....

.... it is not accompanied by a holy life!

"The doctrine which is according to godliness" 1 Timothy 6:3

It is my firm impression that we need a thorough revival of Scriptural holiness.

I have had a deep conviction for many years, that practical holiness and consecration to God are not sufficiently attended to by modern Christians. Worldliness has eaten out the heart of vital piety in too many of us! The subject of personal godliness has fallen sadly into the background. The standard of Christian living has become painfully low in many quarters. The immense importance of "adorning the doctrine of God our Savior" (Titus 2:10), and making it lovely and beautiful by our daily habits and tempers--has been far too much overlooked!

The details and particular ingredients of which holiness is composed in daily life--ought to be fully set forth and pressed on believers. True holiness does not consist merely of believing--but of doing and a practical exhibition of the active and passive graces.

Our tongues,
our tempers,
our natural passions and inclinations,
our conduct at home and abroad,
our dress,
our employment of time,
our behavior in business,
our demeanor in sickness and health, in riches and poverty
--all, all these are matters which are fully treated by inspired writers. They go into particulars. They specify minutely, what a holy man ought to do an be in his own family, by his own fireside, and at the work-place.

True holiness is something of "the image of Christ" which can be seen and observed by others in our private life, and habits, and character, and doings!

J.C. Ryle

Is Doctrine Necessary?

by Michael Bremmer at Reformed Theology Resource

No statement more clearly shows the lack of Biblical thinking and discernment in Evangelical Christianity then, "I don't believe in doctrine, I believe in Jesus." I have heard this silly statement, and others similar to it, too often to believe that it is only the product of a few reckless individuals. Doctrine in Evangelical Christianity has become not only despised by many, but routinely mocked with seeming spiritual sounding cliches. In place of despised doctrine the Bible is shoved into our faces by these seeming pious individuals, who assert with a certain air of spiritual elitism, "We believe in just the Bible, not church dogma."

The word doctrine, however, comes from the Greek word didache and means "teaching." In Theology, that is, the study of who God is and what He is like, doctrine means "that which is taught as a formal truth or belief OF THE FAITH" (The Compact Dictionary of Doctrinal Words, P. 75). Christian doctrines are those doctrines of our Christian faith, which were "once for all delivered to the saints" (Jude 3). Therefore, to present the bible as something totally antithetical to Christian doctrine is absurd. Christian doctrines are those truths taught in Scripture that are Essential to the Christian faith.

The Apostle Paul viewed doctrine much differently then many Evangelical Christians do today. Paul used the "D" word some 12 times in his Epistles. Paul considered not only the ability to "EXHORT in sound DOCTRINE" a qualification for church leadership, but also the ability "to REFUTE those who contradict. (Titus 1:9). Later in the same letter Paul writes, "But as for you, speak the things which are fitting for sound DOCTRINE." (2:1). To his young friend Timothy, Paul writes, "Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction [Didache]." To the believers in Rome Paul ends his epistle with these words, "Now I urge you brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching [Didache] which you have learned, and turn away from them." Paul's exhortation to the believers at Rome, and to us today, presupposes that one understands sound doctrine, therefore, one can discern false doctrine and turn away from those teaching it. How far Evangelical Christianity has moved from Paul's simple exhortations! Many Evangelical Christians today pride themselves upon the fact that they do not know doctrine, "just Jesus" therefore, are unable to discern false doctrine, let alone false teachers.

If the words of the apostle Paul are not themselves enough to convince of the necessity of doctrinal teaching and understanding, then listen to the words of Jesus Christ: "And He was teaching them many things in parables and was saying to them in His teaching [Didache]." While Jesus severally condemns the pharisees, He does not condemn the teaching of doctrine, only the teaching of FALSE doctrine: "The teaching as doctrine the precepts of men." To discern the difference between doctrine that is from the word of God from those that are merely the precepts of men, one must have a knowledge and understanding of biblical doctrine. To this end, was a large part of our Lord's earthly ministry; so much so that He often warn that those who did not abide in his teaching would perish.

The so-called Great Commission of Christ presupposes the teaching of doctrine: "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit TEACHING them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Mt. 28:19-20). Christ commanded His people to disciple the nations. There is no other way to disciple one in Christianity then by the teaching of Christian doctrine.

To those who pride themselves on the fact that they have "No creed, just Christ," or "I am just a simple Christian, I believe just the Bible" I ask: Who is Jesus? Do you believe that Jesus is God come in the flesh? Then you believe in the doctrine of the incarnation of Christ. Do you believe that Christ paid the price for your sin? Then you believe the doctrine of the atonement. Do you believe that Jesus rose again from the dead? Then you believe the doctrine of the resurrection. Do you believe that we are saved by faith alone? Then you believe in the doctrine of justification by faith.

Considering the emphasis Scripture places on the importance of teaching and understanding Christian doctrine, What should be the response of the Christian? The Christian should not take pride in doctrinal ignorance, but rather study and learn carefully the doctrines of the Christian faith, so that he or she may not be led astray by false doctrine.