Slave: The Hidden Truth About Your Identity in Christ

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Centuries ago, English translators perpetrated a fraud in the New Testament, and it’s been purposely hidden and covered up ever since. Your own Bible is probably included in the cover-up!

In this book, which includes a study guide for personal or group use, John MacArthur unveils the essential and clarifying revelation that may be keeping you from a fulfilling—and correct—relationship with God. It’s powerful....

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Centuries ago, English translators perpetrated a fraud in the New Testament, and it’s been purposely hidden and covered up ever since. Your own Bible is probably included in the cover-up!

In this book, which includes a study guide for personal or group use, John MacArthur unveils the essential and clarifying revelation that may be keeping you from a fulfilling—and correct—relationship with God. It’s powerful. It’s controversial. And with new eyes you’ll see the riches of your salvation in a radically new way.

What does it mean to be a Christian the way Jesus defined it? MacArthur says it all boils down to one word:


“We have been bought with a price. We belong to Christ. We are His own possession.”


"Dr. John MacArthur is never afraid to tell the truth and in this book he does just that. The Christian's great privilege is to be the slave of Christ. Dr. MacArthur makes it clear that this is one of the Bible's most succinct ways of describing our discipleship. This is a powerful exposition of Scripture, a convincing corrective to shallow Christianity, a masterful work of pastoral encouragement...a devotional classic." - Dr. R. Albert Mohler, President, The Southern Baptist Theological Seminary

"John MacArthur expertly and lucidly explains that Jesus frees us from bondage into a royal slavery that we might be His possession. Those who would be His children must, paradoxically, be willing to be His slaves." - Dr. R.C. Sproul

"Dr. John MacArthur's teaching on 'slavery' resonates in the deepest recesses of my 'inner-man.' As an African-American pastor, I have been there. That is why the thought of someone writing about slavery as being a 'God-send' was the most ludicrous, unconscionable thing that I could have ever imagined...until I read this book. Now I see that becoming a slave is a biblical command, completely redefining the idea of freedom in Christ. I don't want to simply be a 'follower' or even just a 'servant'...but a 'slave'." - The Rev. Dr. Dallas H. Wilson, Jr., Vicar, St. John's Episcopal Chapel, Charleston, SC

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Product Details

  • ISBN-13: 9781400204298
  • Publisher: Nelson, Thomas, Inc.
  • Publication date: 11/6/2012
  • Pages: 280
  • Sales rank: 276,806
  • Product dimensions: 5.50 (w) x 8.90 (h) x 0.90 (d)

Meet the Author

John MacArthur is the pastor-teacher of Grace Community Church in Sun Valley, California, president of the Master’s College and Seminary, and featured teacher with the Grace to You media ministry. In more than four decades of ministry, John has written dozens of bestselling books, including The MacArthur Study Bible, The Gospel According to Jesus, and Slave. He lives in Los Angeles.

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Read an Excerpt


The Hidden Truth about Your Identity in Christ

By John MacArthur

Thomas Nelson

Copyright © 2010 John MacArthur
All rights reserved.
ISBN: 978-1-4002-0318-5


One Hidden Word

I am a Christian."

The young man said nothing else as he stood before the Roman governor, his life hanging in the balance. His accusers pressed him again, hoping to trip him up or force him to recant. But once more he answered with the same short phrase. "I am a Christian."

It was the middle of the second century, during the reign of emperor Marcus Aurelius. Christianity was illegal, and believers throughout the Roman Empire faced the threat of imprisonment, torture, or death. Persecution was especially intense in southern Europe, where Sanctus, a deacon from Vienna, had been arrested and brought to trial. The young man was repeatedly told to renounce the faith he professed. But his resolve was undeterred. "I am a Christian."

No matter what question he was asked, he always gave the same unchanging answer. According to the ancient church historian Eusebius, Sanctus "girded himself against [his accusers] with such firmness that he would not even tell his name, or the nation or city to which he belonged, or whether he was bond or free, but answered in the Roman tongue to all their questions, 'I am a Christian.'" When at last it became obvious that he would say nothing else, he was condemned to severe torture and a public death in the amphitheater. On the day of his execution, he was forced to run the gauntlet, subjected to wild beasts, and fastened to a chair of burning iron. Throughout all of it, his accusers kept trying to break him, convinced that his resistance would crack under the pain of torment. But as Eusebius recounted, "Even thus they did not hear a word from Sanctus except the confession which he had uttered from the beginning." His dying words told of an undying commitment. His rallying cry remained constant throughout his entire trial. "I am a Christian."

For Sanctus, his whole identity—including his name, citizenship, and social status—was found in Jesus Christ. Hence, no better answer could have been given to the questions he was asked. He was a Christian, and that designation defined everything about him.

This same perspective was shared by countless others in the early church. It fueled their witness, strengthened their resolve, and confounded their opponents. When arrested, these courageous believers would confidently respond as Sanctus had, with a succinct assertion of their loyalty to Christ. As one historian explained about the early martyrs,

They [would reply] to all questionings about them [with] the short but comprehensive answer, "I am a Christian." Again and again they caused no little perplexity to their judges by the pertinacity with which they adhered to this brief profession of faith. The question was repeated, "Who are you?" and they replied, "I have already said that I am a Christian; and he who says that has thereby named his country, his family, his profession, and all things else besides."

Following Jesus Christ was the sum of their entire existence. At the moment when life itself was on the line, nothing else mattered besides identifying themselves with Him.

For these faithful believers, the name "Christian" was much more than just a general religious designation. It defined everything about them, including how they viewed both themselves and the world around them. The label underscored their love for a crucified Messiah along with their willingness to follow Him no matter the cost. It told of the wholesale transformation God had produced in their hearts, and witnessed to the fact that they had been made completely new in Him. They had died to their old way of life, having been born again into the family of God. Christian was not simply a title, but an entirely new way of thinking—one that had serious implications for how they lived—and ultimately how they died.

What Does It Mean to Be a Christian?

The early martyrs were crystal clear on what it meant to be a Christian. But ask what it means today and you're likely to get a wide variety of answers, even from those who identify themselves with the label.

For some, being "Christian" is primarily cultural and traditional, a nominal title inherited from a previous generation, the net effect of which involves avoiding certain behaviors and occasionally attending church. For others, being a Christian is largely political, a quest to defend moral values in the public square or perhaps to preserve those values by withdrawing from the public square altogether. Still more define Christianity in terms of a past religious experience, a general belief in Jesus, or a desire to be a good person. Yet all of these fall woefully short of what it truly means to be a Christian from a biblical perspective.

Interestingly, the followers of Jesus Christ were not called "Christians" until ten to fifteen years after the church began. Before that time, they were known simply as disciples, brothers, believers, saints, and followers of the Way (a title derived from Christ's reference to Himself, in John 14:6, as "the way, the truth, and the life" [NKJV]). According to Acts 11:26, it was in Antioch of Syria that "the disciples were first called Christians" and since that time the label has stuck.

The name was initially coined by unbelievers as an attempt to deride those who followed a crucified Christ. But what began as a ridicule soon became a badge of honor. To be called "Christians" (in Greek, Christianoi) was to be identified as Jesus' disciples and to be associated with Him as loyal followers. In a similar fashion, those in Caesar's household would refer to themselves as Kaisarianoi ("those of Caesar") in order to show their deep allegiance to the Roman Emperor. Unlike the Kaisarianoi, however, the Christians did not give their ultimate allegiance to Rome or any other earthly power; their full dedication and worship were reserved for Jesus Christ alone.

Thus, to be a Christian, in the true sense of the term, is to be a wholehearted follower of Jesus Christ. As the Lord Himself said in John 10:27, "My sheep hear My voice, and I know them, and they follow Me" (emphasis added). The name suggests much more than a superficial association with Christ. Rather, it demands a deep affection for Him, allegiance to Him, and submission to His Word. "You are My friends if you do what I command you," Jesus told His disciples in the Upper Room ( John 15:14). Earlier He told the crowds who flocked to hear Him, "If you continue in My word, then you are truly disciples of Mine" ( John 8:31); and elsewhere: "If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me" (Luke 9:23; cf. John 12:26).

When we call ourselves Christians, we proclaim to the world that everything about us, including our very self-identity, is found in Jesus Christ because we have denied ourselves in order to follow and obey Him. He is both our Savior and our Sovereign, and our lives center on pleasing Him. To claim the title is to say with the apostle Paul, "To live is Christ and to die is gain" (Phil. 1:21).

A Word That Changes Everything

Since its first appearance in Antioch, the term Christian has become the predominant label for those who follow Jesus. It is an appropriate designation because it rightly focuses on the centerpiece of our faith: Jesus Christ. Yet ironically, the word itself appears only three times in the New Testament—twice in the book of Acts and once in 1 Peter 4:16.

In addition to the name Christian, the Bible uses a host of other terms to identify the followers of Jesus. Scripture describes us as aliens and strangers of God, citizens of heaven, and lights to the world. We are heirs of God and joint heirs with Christ, members of His body, sheep in His flock, ambassadors in His service, and friends around His table. We are called to compete like athletes, to fight like soldiers, to abide like branches in a vine, and even to desire His Word as newborn babies long for milk. All of these descriptions—each in its own unique way—help us understand what it means to be a Christian.

Yet, the Bible uses one metaphor more frequently than any of these. It is a word picture you might not expect, but it is absolutely critical for understanding what it means to follow Jesus.

It is the image of a slave.

Time and time again throughout the pages of Scripture, believers are referred to as slaves of God and slaves of Christ. In fact, whereas the outside world called them "Christians," the earliest believers repeatedly referred to themselves in the New Testament as the Lord's slaves. For them, the two ideas were synonymous. To be a Christian was to be a slave of Christ.

The story of the martyrs confirms that this is precisely what they meant when they declared to their persecutors, "I am a Christian." A young man named Apphianus, for example, was imprisoned and tortured by the Roman authorities. Throughout his trial, he would only reply that he was the slave of Christ. Though he was finally sentenced to death and drowned in the sea, his allegiance to the Lord never wavered.

Other early martyrs responded similarly: "If they consented to amplify their reply, the perplexity of the magistrates was only the more increased, for they seemed to speak insoluble enigmas. 'I am a slave of Caesar,' they said, 'but a Christian who has received his liberty from Christ Himself;' or, contrariwise, 'I am a free man, the slave of Christ;' so that it sometimes happened that it became necessary to send for the proper official (the curator civitatis) to ascertain the truth as to their civil condition."

But what proved to be confusing to the Roman authorities made perfect sense to the martyrs of the early church. Their self-identity had been radically redefined by the gospel. Whether slave or free in this life, they had all been set free from sin; yet having been bought with a price, they had all become slaves of Christ. That is what it meant to be a Christian.

The New Testament reflects this perspective, commanding believers to submit to Christ completely, and not just as hired servants or spiritual employees—but as those who belong wholly to Him. We are told to obey Him without question and follow Him without complaint. Jesus Christ is our Master—a fact we acknowledge every time we call Him "Lord." We are His slaves, called to humbly and wholeheartedly obey and honor Him.

We don't hear about that concept much in churches today. In contemporary Christianity the language is anything but slave terminology. It is about success, health, wealth, prosperity, and the pursuit of happiness. We often hear that God loves people unconditionally and wants them to be all they want to be. He wants to fulfill every desire, hope, and dream. Personal ambition, personal fulfillment, personal gratification—these have all become part of the language of evangelical Christianity—and part of what it means to have a "personal relationship with Jesus Christ." Instead of teaching the New Testament gospel—where sinners are called to submit to Christ—the contemporary message is exactly the opposite: Jesus is here to fulfill all your wishes. Likening Him to a personal assistant or a personal trainer, many churchgoers speak of a personal Savior who is eager to do their bidding and help them in their quest for self-satisfaction or individual accomplishment.

The New Testament understanding of the believer's relationship to Christ could not be more opposite. He is the Master and Owner. We are His possession. He is the King, the Lord, and the Son of God. We are His subjects and His subordinates.

In a word, we are His slaves.

Lost in Translation

Scripture's prevailing description of the Christian's relationship to Jesus Christ is the slave/master relationship. But do a casual read through your English New Testament and you won't see it.

The reason for this is as simple as it is shocking: the Greek word for slave has been covered up by being mistranslated in almost every English version—going back to both the King James Version and the Geneva Bible that predated it. Though the word slave (doulos in Greek) appears 124 times in the original text, it is correctly translated only once in the King James. Most of our modern translations do only slightly better. It almost seems like a conspiracy.

Instead of translating doulos as "slave," these translations consistently substitute the word servant in its place. Ironically, the Greek language has at least half a dozen words that can mean servant. The word doulos is not one of them. Whenever it is used, both in the New Testament and in secular Greek literature, it always and only means slave. According to the Theological Dictionary of the New Testament, a foremost authority on the meaning of Greek terms in Scripture, the word doulos is used exclusively "either to describe the status of a slave or an attitude corresponding to that of a slave." The dictionary continues by noting that

the meaning is so unequivocal and self-contained that it is superfluous to give examples of the individual terms or to trace the history of the group.... [The] emphasis here is always on "serving as a slave." Hence we have a service which is not a matter of choice for the one who renders it, which he has to perform whether he likes it or not, because he is subject as a slave to an alien will, to the will of his owner. [The term stresses] the slave's dependence on his lord.

While it is true that the duties of slave and servant may overlap to some degree, there is a key distinction between the two: servants are hired; slaves are owned. Servants have an element of freedom in choosing whom they work for and what they do. The idea of servanthood maintains some level of self-autonomy and personal rights. Slaves, on the other hand, have no freedom, autonomy, or rights. In the Greco-Roman world, slaves were considered property, to the point that in the eyes of the law they were regarded as things rather than persons. To be someone's slave was to be his possession, bound to obey his will without hesitation or argument.

But why have modern English translations consistently mistranslated doulos when its meaning is unmistakable in Greek? There are at least two answers to this question. First, given the stigmas attached to slavery in Western society, translators have understandably wanted to avoid any association between biblical teaching and the slave trade of the British Empire and the American Colonial era. For the average reader today, the word slave does not conjure up images of Greco-Roman society but rather depicts an unjust system of oppression that was finally ended by parliamentary rule in England and by civil war in the United States. In order to avoid both potential confusion and negative imagery, modern translators have replaced slave language with servant language.

Second, from a historical perspective, in late-medieval times it was common to translate doulos with the Latin word servus. Some of the earliest English translations, influenced by the Latin version of the Bible, translated doulos as "servant" because it was a more natural rendering of servus. Added to this, the term slave in sixteenth-century England generally depicted someone in physical chains or in prison. Since this is quite different from the Greco-Roman idea of slavery, the translators of early English versions (like the Geneva Bible and the King James) opted for a word they felt better represented Greco-Roman slavery in their culture. That word was servant. These early translations continue to have a significant impact on modern English versions.

But whatever the rationale behind the change, something significant is lost in translation when doulos is rendered "servant" rather than "slave." The gospel is not simply an invitation to become Christ's associate; it is a mandate to become His slave.

Rediscovering This One Hidden Word

The Bible's emphasis on slavery to God is missing from the pages of most English translations. But that which is hidden in our modern versions was a central truth for the apostles and the generations of believers who came after them.


Excerpted from Slave by John MacArthur. Copyright © 2010 John MacArthur. Excerpted by permission of Thomas Nelson.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Preface 1

1 One Hidden Word 5

2 Ancient History, Timeless Truth 23

3 The Good and Faithful Slave 39

4 The Lord and Master (Part 1) 55

5 The Lord and Master (Part 2) 69

6 Our Lord and Our God 83

7 The Slave Market of Sin 99

8 Bound, Blind, and Dead 115

9 Saved from Sin, Slaved by Grace 129

10 From Slaves to Sons (Part 1) 145

11 From Slaves to Sons (Part 2) 161

12 Ready to Meet the Master 177

13 The Riches of the Paradox 195

Appendix: Voices from Church History 213

About the Author 227

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Customer Reviews

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( 89 )
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See All Sort by: Showing 1 – 20 of 89 Customer Reviews
  • Anonymous

    Posted June 1, 2011

    Not bad - not amazing

    john macarthur's Slave (a review)

    To begin, I must say that I usually enter into these types of works with a very critical eye. So, I need to address the good feature of the book before I become too critical. First, it makes a great study group book. In a culture that doesn't know limits or boundaries when it comes to self indulgence and consumption, Slave addresses again the humble state we have in light of grand mercy of God. I would recommend it for church study groups, home groups etc. It the book is not complicated in its nature and hold several helpful insights for the Christian church.

    Now, two points of frustration. First, I was quite surprised that there were no sections devoted to the exposition of clear passages dealing with slavery and ownership. Why wasn't Philemon discussed? Why not an exposition of the way slavery set out in the OT [I can only remember at this late point, that they address the redemption of Israel and don't get into the messy-but-interesting stories of slavery of the OT]? There was a lot of depth missed out on because the authors felt it necessary to repeat the same information about slavery in Roman culture over and over again.

    Second, and I say this as a trained Reformed theologian. They spent too much time twisting the narrative of the book to explicate the doctrine of election. Reading it, it felt unnatural, and I am of the belief that such doctrines are to be addressed in their proper context. In Slave, a very elaborate discussion of election arose in a moment that felt well out of place. Almost as if election and slavery are synonymous. There was no need to force Calvinism into the story line, and it was clear from the outset.

    Slave is certainly useful for groups lead by layleaders and for personal reading.

    2 out of 2 people found this review helpful.

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  • Posted September 16, 2011

    Classic MacArthur: Dissecting the leaves, while missing the field completely.

    As I was reading this book I once again found myself placed in the proverbial straight-jacket and the legalistic dog leash that comes from much of MacArthur's writings. To be fair to MacArthur, much of the book is filled with scripture and HIS theological lense by which he interprets scripture. This probably has much to do with the Fundamentalism through which he was raised. The main reason I do not like the book is MacArthur's overuse of word studies. Time and time again there is an obsession with quoting some scholars over others to build his theological case. I do not see how this is a fair evaluation. I think this violates several fallacies of logic such as: the fallacy of an appeal to an unqualified authority and the fallacy of composition. The fallacy of an unqualified authority is shown in how MacArthur relies on certain scholars at the expense of others and relies heavily on the book from Murray Harris. This is common mistake that authors make when wanting to sound definitive on any subject.This is a traditional MacArthur method for writing books. The fallacy of composition occurs when MacArthur applies the definition of one word (doulos, or krios, etc.) to apply the whole person of a Christian. Though a Christian may be dependent on Christ for food, shelter, sustenance and vocation, we are not his positional slaves, rather Paul says we are only slaves metaphorically. Be that as it may, MacArthur insists only those who have the desire to produce good works perfectly all the time all true Christians. This is the point where I disagree.

    1 out of 3 people found this review helpful.

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  • Posted January 31, 2011

    more from this reviewer

    You are a slave!

    You are a slave! Many people in modern America don't like to think about slavery, much less being a slave. I mean the last slave in America was in the 1860s right? Wrong! Everyone you see today is still a slave, either a slave of sin or a slave of Christ.
    Dr. MacArthur helps us unlock a word and certainly the divine, wonderful truth of the word in Greek, doulos, or slave. Lost in translation in all but a few translations over the centuries could this be a cover up for a conspiracy? Why would this word that is used at least 40 times in the Bible to describe Christians be translated on purpose as the word "servant" or "bondservant" instead of "slave"? Could it be theological? Political? Cultural? Could it be that Arminians and Pelagians, who hate the doctrines of grace supported by Calvinists, controlled Bible translating and didn't like the God centered, God controlling aspects of Christians described as slaves, deciding to use a more man-centric, man's 'free will' determined word like servant? This book clearly proves why 'slave' is the correct word and 'servant' is error.
    What are the implications that the word Christian didn't mean "little Christ" like I was always taught but "Slaves of Christ"? The Bible paints this picture very clearly for us if we are willing to admit and believe that God has us as His slaves. Read this excellent book to find out how a simple little word can change your life.
    The book is a great read especially with the thrill of a cover-up in the mix. Dr. MacArthur takes on the role of Sherlock Holmes as he discovers truth that has been hidden for a very long time. Anyone serious about a God-centric Gospel needs to read and understand the implications found in this study.

    1 out of 2 people found this review helpful.

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  • Posted December 27, 2010

    Standard Lordship Salvation Theology Newly Packaged!

    The back paper jacket to the book caught my attention: "A COVER-UP OF BIBLICAL PROPORTIONS: Centuries ago, English translators perpetrated a fraud in the New Testament, and it's been purposely hidden and covered up ever since. Your own Bible is probably included in the cover-up!" WHAT? Are we to understand that Bible translators for centuries, hundreds if not thousands of highly-trained knowledgeable men of God, have kept a well-guarded secret about the true meaning of the Bible that only NOW Dr. MacArthur will be the one scholar who will bring us the real scoop? Yes, this is exactly what the book would have us to believe, that the common Greek term "doulos" has been mistranslated in every major version of the Bible since the earliest of printed Bible translations. According to MacArthur, "doulos" should be translated primarily if not exclusively as "slave." Most modern translators (NASB, NIV, KJV, NKJV, ESV)as well as common Greek-English lexicons interpret the term in a variety of ways as, "servant," "slave," "bond servant," "bondman," or "attendant." MacArthur also states on pp. 29-30 that the proper meaning of the Old Testament's nearest equivalent term, "'ebed" has also been hidden by modern translators: "The King James Version, for example, never translates 'ebed as 'slave'---opting for 'servant' or 'manservant' the vast majority of the time. But contrast that with the Septuagint, a Greek translation of the Old Testament from before the time of Christ. It translates 'ebed with forms of 'doulos,' or 'slave' more than 400 times!" WHAT?? The LXX translated the Old Testament from Hebrew to Greek, NOT to English! So MacArthur is leaping to an inappropriate conclusion about the meaning of the Hebrew in this case. In fairness to MacArthur, whom I consider to be a scholar, I did appreciate his copious use of footnotes which were easy to find at the bottom of each page (although he quoted one source heavily---Murray J. Harris, "Slave of Christ"---23 times). And I thought that his historical look at ancient Near-Eastern slavery was interesting and informative. My greatest problem with the book was that the author, MacArthur, took the ancient images of slavery and superimposed them onto modern Christianity with the intent to create the notion that our normative relationship with God and our service to God should be that of a slave to a master, instead of that of a child of God responding out of love and gratitude to an omnibenevolent (all loving) Father God. With this slave to master representation set into place, the author proceeded to promote his standard lordship salvation doctrine dressed in new clothes, slave garb. He even used much of the same argumentation as he used in "The Gospel According to Jesus." And, once again, he freely denigrated and caricaturized Free Grace theology, especially in chapter five. For a further look at how lordship faith advocates often mischaracterize free grace theology, see the article "Grace Baiting" on the Free Grace Alliance web site.

    1 out of 2 people found this review helpful.

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  • Posted December 9, 2010


    In John MacArthur's latest book, "Slave: The Hidden Truth About Your Identity in Christ", he takes the reader back to the first-century concept of slavery. Through detailed research throughout the Scriptures and outside sources, MacArthur shows that in his studies the word for "slave" in the original Greek language has been incorrectly translated down through the centuries. With the word "slave" being translated as "servant" most of the time, MacArthur argues that the intent and meaning has lost its intended meaning. He argues that our concept and understanding of being a Christian and, as a result, a "slave of Christ" does not even come close to the unflattering reality of slave life. Throughout his book, Mac Arthur goes into great detail about the life and circumstances of slavery in first century Rome. He points out the relationship between slaves toward their masters and slaves toward other slaves and how these relationships mirror those of the believer and Jesus Christ. These portraits are both enlightening and sobering. I enjoyed this book to a point. It is well researched and well written as all of John MacArthur's books are. I was with MacArthur until he made the stretch to tie together his affirmation of the Doctrines of Grace, most notably particular redemption, with how first-century slave masters only paid for the slaves they wanted. He wrote, "The doctrine of particular redemption is also brought out by the marketplace language of the Scripture, where a business transaction or ransom is pictured. Christ's death on the cross actually pays the penalty for the elect sinner, redeeming him from sin and rescuing him from God's wrath. In Roman times, the master paid only for the slave he was purchasing. So also, the saving benefits of Christ's redemptive work are applied only to those whom God has chosen for Himself Although I don't agree with MacArthur theologically on this point, he has still written a thought-provoking book worthy of your time. I received a free copy of this book from Booksneeze in exchange for my honest review.

    1 out of 2 people found this review helpful.

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  • Anonymous

    Posted May 19, 2015


    Walks in

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    Posted May 16, 2015

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    Posted May 12, 2015



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  • Anonymous

    Posted May 13, 2015


    U on all the way now?

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    Posted May 10, 2015


    She sits.

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    Posted May 10, 2015



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  • Anonymous

    Posted April 19, 2015


    Walked in

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  • Anonymous

    Posted April 19, 2015


    Hai folks if you just sighn your name her you can stop acting like drunk manacks

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  • Anonymous

    Posted April 18, 2015

    A 7 year old girl

    Looked at Bella. She screamed and ran away.

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  • Anonymous

    Posted April 18, 2015


    She stuck in a second finger.

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  • Anonymous

    Posted May 14, 2015


    Anyone on?

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  • Anonymous

    Posted December 22, 2014


    Drinks beer

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  • Anonymous

    Posted November 2, 2014


    Looks at him and smiles

    0 out of 1 people found this review helpful.

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  • Anonymous

    Posted December 24, 2014



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  • Anonymous

    Posted November 2, 2014


    You are really pi ssing me off.

    0 out of 1 people found this review helpful.

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