There is never a short supply of opinions. If the US Treasury could tax them, the country would be trillions in the black. These pesky little opinions are ever so frisky and they have a tendency to move about and change rapidly causing frustration, confusion, and sometimes anger. Theological discussions are not immune to such fodder and in fact, if anyone is ever in short supply of a sack of opinions, let them come down to the nearest social hangout, denominational office, men’s breakfast or their own household and it is assured they will find the plethora of mixed thoughts and logic drowning the passers-by. To the point: while there is always room for us all to have our feelings and thoughts about matters, we cannot think in contradiction to the sound truth taught in Scripture. There is no room for the thoughts, freedom, will and wisdom of human beings to stand in contradiction and question God or His actions.

While I’m not naming names or pointing out labels, consider the fact that each person in the realm of theology/biblical studies carries a label and each of those labels exists to define their position on some section or ‘point’ of doctrine. These labels can be helpful, for example, being a baptist identifies someone who holds to the belief that baptism is supposed to be for those who profess faith in Jesus Christ as well as to the belief that the proper mode is to be submerged under the water. Now, Baptist doctrinal statements have changed through the years, but that particular matter has stayed unscathed. In contrast, Presbyterians consider baptism more a sign of a covenant than the outer sign of profession. Therefore, they baptize their children as a sign of covenant and those that hold to this position are well suited for the Presbyterian doctrine of baptism. Now back to opinions. When it comes to whether the mode or expression of baptism, people can hold differentiating opinions and in good conscience, still be considered brothers in the Lord through faith alone in Jesus Christ. However, when the opinion becomes a matter of biblical contradiction, there is a problem. Some people hold to the teaching that without water baptism, one will remain in a state of condemnation. We call that contradiction a matter of urgency because it directly relates to the biblical teaching of salvation or soteriology. When opinions become biblical contradictions they are called heresies and when heresies undermine the gospel of Jesus Christ, they are damnable.

No matter how many people have held to such belief, it doesn’t change the error to truth. Paul teaches the Christians of Galatia that if they were to adopt the idea that circumcision would better secure their salvation they would forever be cut off from Christ. How? Because to believe in Jesus Christ Alone, plus something else is “no gospel” according to the Bible. In our example, if one believes baptism is a requirement in addition to grace and faith, then it is “no gospel”. This is problematic. Because the one trusting by faith in something that they do in order to secure or merit salvation is condemned like Jesus told Nicodemus in John 3. They are condemned because they are not believing in Jesus Christ and His work, but their own. Jesus called this type of thing, “darkness.” Now let’s move to the theological circles of other doctrines. Such as a works salvation.

Works, good works, obedience, sinless perfection, and all sorts of things related to humanity’s ability to cognitively decide and follow after Christ, are in the realm of being “another gospel” and as such, a damnable heresy. There are two matters though that need to be clarified. Some people are born of God and believe on Jesus Christ while later taught that they better work hard to persevere and then they get confused and disturbed, like the Galatians who were called “saints” and “brothers” by Paul. Other people just love the false gospel of working their salvation into existence. They love the ability to stand before God and declare, “I did it! I made the choice, I’ve followed the rules, I am obeying you!” While it may not seem strange, these words are demonic expressions akin to the words of Satan when he said, “I will, I will, I will…” and then God condemned him and threw him out of Heaven. In like manner, Jesus Christ will throw those who stand before Him and say, “Didn’t I do this and do that and say this?”, into the lake of fire. Make no mistake, those who trust in the freedom of their choice to choose and believe are dead in their sins. I pray that many who seem to fight for their ‘fair rights’ in the economy of grace DO NOT FIND them. Because the fair right of all people is to be damned by a loving and gracious and holy God.

God, being gracious and loving, has given life through Jesus Christ alone to be received by grace through faith. Let’s not continue to jump into labels that contradict this. Philosophy has no place in the study of God and when the mind of men get tangled into the ineffable glories of God, well, man just finds himself turned over to reprobation, confused, lost and alone. So what label do you like to wear? Is that label honoring to the Lord? Does it fit well with the sound synergistic and supernatural revelation of Scripture? If not, I would consider removing it you as quickly and as far as possible. Because in the end, we could all be wrong, but we cannot all be right and those who are wrong are condemned already and God’s justice and wrath remain. Let us see the light of the good news in the face of Jesus Christ and settle our opinions at the cross where Jesus took our sin after living our obedience so that we are now the righteousness of God! Amen.

Pastor James

“Once Saved Always Saved” echoes in the halls of many churches, and while the statement has ‘some’ truth, the language and meaning behind words dictate a false sense of security surrounding so many ‘actions’ or ‘beliefs’ regarding salvation. Scripture does teach a guarantee of hope and a sealing by God the Holy Spirit, but the contemporary doctrine of “eternal security” is far from the biblical doctrine of perseverance. The security of the believer rests fully in the work of Christ which affords a sure grasp of the faithfulness of God. God’s faithfulness, not man’s, is the objective and subjective adherence to the Lord’s grace. God purposes and prepares a people for His glory in a certain and definite way.

Recent history has relegated salvation to an experience or response rather than a work of God’s mercy and grace and eternal security has become a “pointing” to those actions or experiences. In like manner, the hope of salvation is found in what man does, rather than God’s divine actions, which of course, is a grave mistake. Proclaiming a man saved from the wrath of God while he clearly has not believed in the work of God is no less than a Demonic. It has always been the activity of the Devil to distort the truth toward the natural palate of humanity in order that God is robbed of Glory. Man’s greatest god is himself and one’s self-love gives any false gospels teeth for the unregenerate, who find solace in perpetuating humanistic theology. Man can find salvation only in Jesus Christ who is the good news of God by faith alone.

Security, then, must be found in the right place, or Person; Jesus Christ the Righteous. Because one’s eternal sealing is the work of God, not the work of man, a few quick thoughts should be secured. Faith Alone is the operative platform on which the believer stands, security, likewise, in the mind of the Christian, must proceed from faith in Christ. That is, believing that Christ has secured the believer is surely secure. Security is not found in the works of obedience, works of love, or works that proceed from grace. Yes, God works mightily in His people good works, but many lost people can also illustrate right living and yet have no security. So many think security is found in the following of the command to “put to death” the flesh and its members. While this is rightly found and grounded in the ability of the Christian because of Christ, it is never going to be perfected and it cannot be the blanket of hope in which the doubting believer wraps himself for warmth. The attitude of hope lies in the essence of God’s regenerative power through the Spirit whereby one cries “Have mercy on me, a sinner…” not, “Thank you God for my goodness.”  Salvation doesn’t make one good in person, it imputes the goodness of the only true Good Son, Jesus, to the believer.

Likewise, a disciplined man with all the moral compass of a saint cannot guide the seal of his salvation by his route of discipline. He would be utterly lost, even walking in the right way, if he places security in the path of goodness. Jesus Christ walked the path of Goodness. He secured the hope of the believer because He obeyed in His humanity to the fullest particle of glory: holiness! While the point is not to carry on this Unchained glory by defining terms, consider the teaching of our present day regarding “justification”, “sanctification”, obedience, holiness, progression, etc. The terms themselves according to Scripture are bound to the finished work of Jesus Christ, His ministry, His cross, and His resurrection. The atonement provided the certain salvation of a people and it is by the decree of God that this came to pass a certain and true expiation and propitiation. There is security beloved. No man in Christ is getting more and more holy or becoming more “like” Jesus. While we as believers do mature and are called to follow a pattern of life, as is all the population of the world, that growth can be undone in a minute and even then, it is not counted as righteousness just because we begin to fall in line.

There is no being MORE HOLY or MORE SANCTIFIED because Scripture teaches that our security in holiness relies on the grace of God, not our works. (I am not being antinomian, and if that’s what you read in hearing what Scripture clearly teaches, then just move on. Thanks.)

It is a matter of MATURING and GROWING in Love which produces all sorts of growth indicators. But these are not sufficient as evidence of eternal life for even the pagan can consume himself with right living. In like manner, the soul that is afire with the Spirit of God and sure of the redemption that is in Jesus Christ has a central divine affection for the Lord Jesus and love purposes its good works. (Gal 2:20, Romans 12:1-2) We must look carefully at these points and recognize that the law (works) and grace (faith alone), are mutually exclusive means to redemption. If the works of Jesus’ life were not sufficient to warrant our righteousness, then why did He die and to what end? If all He had to do was die it would have been sufficient for Herrod to have found and beheaded the Christ child early on. No, it was Christ’s obedience in His humanity that satisfied God’s command and expectation of perfection. It was this righteousness that enabled the God Man to take on the penalty of sin for sinners. It was His divine essence that empowered Him to live again and rescue His people from deserved death.

Sometime later we can visit the ideas of apostasy. But for today, let’s focus on the security of our beloved faith that is rooted and affixed forever in Jesus Christ!

Rest well,

Pastor James Tippins

 

While there are many who claim to understand this phrase, it only applies to the efforts of many evangelistic appeals that accompany a large majority of “evangelical” ministry. Easy believism as a term has been captured by some to mean simply believing the gospel of Jesus Christ as recorded in Scripture. For our conversation here, that is not what is meant. Easy believism is the realm of ‘quick’ and ‘fashioned’ methods or responses that supposedly secure faith. These methods are seen in the practices of the ‘altar call’, ‘sinner’s prayer’, ‘Jesus in the heart’, ‘making a decision for Jesus’, ‘checking the box’, ‘raising the hand’, ‘repeat after me’, and more other aspects of sealing the response to the Gospel command.

Without going into a 250-page history lesson on the Evangelical Church, I’ll just place a few highlights on the history of such practices:

  1. In the 19th century, Charles Finney had a very heretical view of man’s condition after the fall of Adam and Eve and supposed that preachers could overcome obstacles to faith in Christ. Finney is in gross error because scripture teaches that man is inherently depraved and sins because of his nature, sinner.
  2. He produced a series of revival tactics that included having people come forward to receive Christ while also employing multiple tactics like coercion through fear, sadness, music, stories, and mourners who would come forward with others to encourage them to “do something” in response to belief.
  3. Others copied and began to expand the practices of Finney which eventually changed the mission and message of preaching through manipulation and response, instead of the biblical teaching of “bold statement of the truth” and trusting in the Spirit to bring salvation.
  4. DL Moody was a successor of Finney who engaged in an ecumenical effort developing campaigns of ‘mulit-faith’ groups who would utilize music and celebrity appearance to bring hearers to the Finney style responses to a call, not to a clear Gospel message.
  5. The most prominent proponents of ‘decisionism’ is Billy Graham who started his ministry in 1950 and in the same year began a national radio show, “Hour of Decision.” This launched his revivalist efforts and Graham’s tactics and techniques have been normative for the majority of professions of faith for much of the 20th century.
  6. Evangelical churches continue to invest a great deal of time and energy in ‘decisions’ for Jesus while the church of America continually gets weaker and weaker in truth, commitment, sound doctrine, and power. The church answered this over the last 40 years by engaging more and more programs, training and assimilation strategies that further divide the simple and plain teaching of Scripture from the lives of people.

In brief, this type of belief is found in no place in scripture. Some may try to employ the Romans 10:9 card, but by doing so, they twist scripture for their own practices. Ultimately, the continued use of such things is a blatant disregard for the Lord and His word. It’s a refusal to listen to sound teaching and engage in useful and profitable dialog concerning the souls of men. Sadly, it appears that people really do love the glory that comes from men rather than God’s ultimate glory that is revealed in the ‘foolish’ gospel message of Scripture.

If you find yourself trusting in any of the aforementioned methods, I would encourage you to consider your hope and whether or not you really do have security in your eternal life. Maybe your hope really is in Christ Alone, and God pushed through the methods with the message of the cross to your ears. If not, then take a moment and write out your testimony. Describe your salvation, your hope, your security and your exultation in Christ. I will gladly and privately respond to walk you through the gospel of Christ and its absolute power over sin and death!

For I am not ashamed of the gospel of Jesus Christ for it is the power of God unto salvation first to the Jew then the Gentile. Romans 1:16.  Are you ashamed? Let’s pray not.

In closing, belief in Christ is easy. It is seeing and being persuaded of what God has said about His Son. What Jesus has accomplished in His life, death and resurrection constitute the good news, because, without it, every human being is justly condemned in his sins. Believe ‘simply’ on Christ Alone, if you really think about it, all this other stuff isn’t easy at all, but more and more works that condemn and have no object of hope.

For His Glory,

Pastor James

A few weeks ago we considered the biblical overview of The Gospel of Jesus Christ. And we’ve taken a glimpse at the assurance of salvation. Today I want to share what I believe are the consequences of false or ‘works based’ gospels and show that Scripture teaches that they are not really good news, but a prescription for death and false hope. Before I begin I want to answer the critic who says, “Why do we need to even hear about these ‘false’ gospels?” The reason that we need to hear about them is because they are being preached and shared by a majority of Evangelicals in our local community. This so-called gospel is being published on the television, in the newspapers, on the radio, and on the internet at a breathtaking rate and by a great number of people. Scripture teaches ONE gospel, ONE way to salvation, ONE means of Grace, and ONE savior who is Jesus Christ alone. Anything taught contrary to such things, especially when it interferes and invades the church, has to be called out and shown to be in error. So, I make no apology for doing what God has called us to do, and I implore each of you to be prepared to speak the truth in love when an error in doctrine arises in the lives of those around you. It is a gravely wicked thing to allow another human being to live in perpetual unbelief when we have the truth.

What False Gospel Are We Talking About?

While there are many obvious heretical teachings alive and well in our culture, the primary matter at hand is dealing with a weak and cheap grace or a grace plus works. There are people who believe that salvation is faith alone in Christ and then they will add obedience or baptism or church membership etc. to the pile of requirements for justification. And I will warn you, I am going to rant and chase a rabbit or two against the margins of this article.

The False Gospel of Man-Centered Faith can be heard from many Baptist pulpits. Christ is preached as the redeemer and savior, but afterward comes the list of do’s and don’ts. Don’t hear what I am not saying; God will produce good things in our lives, such as our love for each other, our desire to be in the word, our continued putting to death of our flesh, etc. But all of these things are results of God’s work in us and are a reflection of Christ’s righteousness, they are not a means to salvation and they surely do not offer a display of righteousness or guaranteed proof of one being born again. If we are honest, we have to admit that many unbelievers can pull off the same type of lifestyle. They can act the part, speak the part, do the right stuff, and seem like a genuine believer. But each day when they rest in their beds, their confidence in this gospel says, “I know I have eternal life because look at all I am now. I am living a pretty good life… Thanks, Jesus!” This gospel is not one that saves because one’s hope is what he has become, not what Christ has done for His redemption. We could call this a False Gospel of Fruitful Works. It rears its ugly head and causes a man work even harder after “faith” in order to be right with God when Jesus Christ has already done all the work required. Some folks even take great pride in their lifestyle that seems to be less sinful compared to so many others. This gospel of Piety and self-righteousness places them in the company of the Pharisee that Jesus says went home condemned.

A few more false gospels teach that the bible isn’t the rule of faith or the means to salvation in revelation. These people offer a relationship with Jesus Christ outside of Scripture and some of them even consider their own writing to be a new revelation. Others teach that man’s will determines his eternal destiny and that all he has to do is speak into being his salvation request to God and “poof” he’s saved. I call stuff like this having faith in one’s faith. This means that one knows he is right before God because he did the right thing or said the right prayer. Jesus Christ is the ONLY way a man can be righteous before God. Sinners do not make themselves available for purchase, God has bought them with the blood of Christ.  This type of so-called gospel puts a greater emphasis on man’s decisions and determination rather than the infallible and effectual work of Jesus Christ the Righteous.  The so-called gospel of sloppy grace is where someone claims to be saved by grace alone through faith and even has a right understanding of the gospel per se but they then take the grace of God and consider it a license for living in darkness and rebellion. This makes no sense. That would be like me saying that God has saved me eternally but has done nothing in my life or my heart right now. God gives His people a new heart and He puts His spirit in them. So, His work will produce His fruits: Kindness, gentleness, etc. (Gal 5:22). To say that Grace doesn’t transform a man is to say God is a liar. After all, anyone who claims the name of Jesus but walks in darkness is to be put out of fellowship in a public manner. This includes a false gospel, false testimony, false doctrine and false actions. But, we don’t put hope in the transformation, the transformation is evidence of the claim of faith in Jesus Christ and as we’ve stated above, we hold fast to Jesus, who is our righteousness, not the works. (James 2:15-25)

Saving faith and faith are two different things. Sadly, most people have the latter, just faith in something, but it is displaced. Jesus is the only true object of faith. Do you ‘believe’ on Jesus Christ? Are you believing now?

What about this Trauma?

The trauma comes when the object of hope is non-existent, or worse, existent but ineffectual. What happens when a believer sins? Does he run to the altar of repentance, work a few days in a row without sin and then feel OK with God again? What happens when the sin is not of the action or the affections of the flesh? What happens when a believer gets depressed? For years I clawed at the walls of my emotional depravity while I was being told that I just had to shake it off and enjoy life and ministry. I remember people giving me counsel that if I was neither happy nor having fun, then maybe I wasn’t called to ministry and should quit. If my hope were in my faithfulness to the Lord or the success of ministry or my joy, then I would have died or quit Christ many years ago.  Sometimes our lives are joyless and even then we can have joy that cannot be expressed. (1 Peter 1) When someone is given an ineffectual object of faith, they will never live up the standard of that object. They will never be good enough or holy enough to feel adequate. And if they do, then they have bought into the false gospel of self-righteousness like we’ve mentioned above.  If we gauge our salvation on the measure of our joy and our joy is not to be found, then what?  Where is the anchor that holds the man to Christ?  What anchors the faith of the believer to the Savior? Is it sinlessness?  Is it sacrifice? Is it church work?  Is it repentance? Is it preaching? Is it prayer? NO!  It is only Christ. Christ keeps His people tethered to Him. There is no escape from His grasp. He is faithful, even when we are faithless. Praise the Lord Jesus!

When someone comes to believe in these false gospels they never have any true means of forgiveness. They never feel as if their salvation is effectual. They never experience the bold truths of Scripture that they are secure in God through Christ and that nothing can snatch them out of His hand. In turn, they hold to the work of their mind, their heart, and their hands while “saying” that Christ is their savior. They are sometimes cavalier and sometimes too broken and scared to know what to do. Christ alone has provided forgiveness through His blood, there is no other work that can be prepared. There is no other sacrifice for sin. Some may suggest, “what does it hurt to go the extra mile?” Well, beloved, the extra mile is a sentence of death. It is unbelief. It is taking a walk for the sake of salvation and righteousness that God does not prescribe. Paul said to the Galatians that they would forever be cut off from Christ if they began to adopt other means of grace. Grasping at these false hopes belittles the grace of Jesus Christ and produces a continual guilt or an opposing pride in the heart. These give birth to either a perpetual worthlessness, a fake righteousness, or a prideful arrogance that all end in the same place: spiritual death.

The false gospel of man keeps many from knowing and holding fast to the enormous truth of God’s everlasting love for us. I remember a time when I felt far removed from God because of my self-evaluation only to be driven to depression, hopelessness, and despair with nothing to do but throw myself at the mercy of God who lifts helpless sinners to glory. Where are you today? What has your faith? Is it you? Is it your church? Is it your religion? Is it your works? Is it your faith? OR is it the grand good news of Jesus Christ who took ALL OF YOUR SIN on Himself and was judged in your place? Trust in this Jesus. The God of the bible who loves you and gave Himself for you. Otherwise, you rest in vain.

Something to think about,

Pastor James

 

As another Christmas comes to a close, the effects of the flesh and fallenness of humanity are very visible. The very idea that the Christmas holiday centers on the advent of Jesus Christ into this world is a bit offputting for those who read his word often and are amazed by his glory, beauty, and grace. Laying all that aside, let’s suppose for a moment that we did indeed celebrate the birth of Jesus Christ as a culture. What is it that we are celebrating? What is it that we believe happened some 2000 years ago? Who is this Jesus? And why does it matter?

I could create a list of numerous ways that Christmas reveals a disregard for the teachings of the New Testament. The way the holiday is exercised and celebrated in our culture promotes materialism, breeds covetousness, expresses entitlement, harbors resentment, purveys a compulsion of reciprocation even when one has no resources to do so, and is often a reflection of one’s stewardship, affection, drive, and heart. A better use of a Christian’s time and resources would be to honor Christ by helping each other, sharing the gospel, and living with a divine purpose and power that could only come from Christ. For those who are in Christ Jesus, the celebration of his Advent includes the celebration of his living righteously before God. The life of Jesus Christ in obedience to the holy commands of Scripture is what gives his sacrifice the value of atonement. Jesus Christ can redeem his people because his death held power and value and worth that pleases God the Father and appeases his righteous wrath.

Jesus Christ was sent to earth so that he might save sinners. So, if Jesus is to save sinners, how he was conceived and born is just as essential as how he lived and died. Jesus birth is of the gravest importance because if he was not born sinless, he could not die sinless. If Jesus the Christ did not die pure, he was raised from the grave for nothing except to ascend into heaven only to face the judgment of God.  While many people would say that the virgin birth is a given, there are pastors, even this weekend who have refuted the validity and the importance of Jesus being born of a virgin and conceived of the spirit. Consider these few thoughts and do not seek a “medicine” for your religion by simply glazing over deep things of God that are plain in the Holy Writ.

BIBLICAL AUTHORITY

When the Things taught in Scripture are invalidated by those who stand in pulpits, what they do not realize is that they are undermining the very authority of God who speaks through Scripture. By doing this, they allow a listener to come to terms with whatever doctrine they do not like by dismissing it as myth. While things in Scripture can be difficult to believe because of their mystery, they are not up for consideration without calling into question every aspect of the Scriptures which include salvation. The very nature of God as revealed through his word becomes fair game, and a reader can now discern, based on his intellect, as to whether or not God’s revelation is through Scripture. God promised the “seed of a woman” would crush the head of the serpent and He who is able, not conditioned toward sin, is Jesus Christ. Dismissing the validity of the virgin birth creates havoc against ALL the promises found in scripture and eliminates all hope for the elect of God by argument.

ATONEMENT

The atonement is necessary because of the sinfulness of humanity. 1 John 1:7 teaches that the blood of Jesus Christ cleanses us from all unrighteousness. This cleansing is not a “mending” or a “betterment,” but it is a grand security that one who was once born of the flesh in Adam, dead in his trespasses and sins, has been made alive through Jesus Christ and are now At One with the Father. Man in the natural flesh cannot take away his brother’s sins. It is impossible. This idea is the heresy of absolution perpetrated by the Roman church for centuries. God promised the Messiah, who would be the victor of His people through the sufficient sacrifice. A part of such atoning worth is that Jesus Christ propitiated for us, that is He satisfied the wrath of God’s righteousness for us in full. If Christ was not born of God but had an Earthly Father, He could not satisfy God’s judgment, and He could not bring us to the Father.

TITLE OF JESUS

Jesus is His name, Christ is His title, Lord is His office! He is Jesus, the Holy Anointed One of God who is the Ruler of all things! If Jesus is a mere man infused with Spiritual power, then He is not the Christ, for He did not come from God. If He is just a man conceived in adultery, then He is worthy of damnation like the rest of humanity and is subject to the Law of God as a guilty person; thus He could not be the Lord of the Law. (Jesus said He was the Lord of the Sabbath) So the very name of Jesus, His very title is embroiled into the essence of His birth.

So just in a review of the Scripture, the Atoning power of Christ’s death and the name and title of Jesus we can see that the virgin birth is of grave importance. Think deeply how the teaching of the Bible would be moot if Jesus conception were not divine. Consider your justification. How can God declare us justified if there is no worthy sacrifice for sin? How are we to be made and matured to the “likeness of Christ” if He is just an excellent and highly moral man? What reconciliation is in effect toward God if Jesus needed His debt to paid as a sinner? (Hebrews 7:26-27) How can we be adopted as sons and daughters in Christ Jesus if Jesus is a brother in the lineage of Adam? How then can we have a High Priest who continues the work of advocacy if Jesus is just like all the other priests of man? How is God not a liar if He promised “Emmanuel” (God with us) through the Son and He sent a man to do the work of perfection?  What about John’s gospel that says, “These things are written that you may believe on the Son and have life in His name” if Jesus is not the Word of God made flesh?

People calmly and passively accept anything they hear with no discrimination (discernment), and it is the time to hope not with our eyes and ears. Jesus is the God of Heaven who created all the cosmos and who came to Earth through the womb HE created and took human form while remaining sinless.  Jesus had no sin, but He became sin by taking on the guilt of all who believe so that God would be JUST in forgiving them. So, as Satan acts out this grand play of deception in your presence as the scene downplays the necessity of the virgin birth, scream BLASPHEMY and with tears plead with those around you to hear the truth.  Who might purvey such a damnable lie? Many who sit in the most famous pulpits of our nation. 1 John 4:1-3 teaches that anyone who denies the truth of Christ deity and humanity is anti-christ. So those who preach such things are to avoided and rebuked as publicly as they spew such treacherous heresy. Lord have mercy.

Jesus is GOD, evidenced by Scripture and vindicated by His resurrection. Jesus is also MAN, evidenced by His birth, and His crucifixion. Know Him, Love Him, Worship Him… He is God become man so we might be made worthy of the presence of Father blameless.

…Pondering the ineffable glory until I see Him face to face!

Pastor James

It absolutely amazes me the number of individuals who argue that works of faith and good deeds justify them before God. While I have 1000 points that can be argued to the biblical teaching of justification, I stand befuddled that so many people actually believe that they live a life so pleasing to God that He takes note and “credits their obedience” as justification.

Peeling through my resources I came across Dr. Edward’s short to-the-point essay on the matter of good works… so enjoy.

Jonathan Edwards:

That those who are God’s workmanship are created in Christ Jesus to good works; or, in plainer terms, all those who belong to God, and are created anew by His Spirit, are enabled by virtue of that new creation to perform good works. In pursuance of this proposition, I will show —

1. What good works are.

2. What are the qualifications of them.

3. Why they must be done.

4. Apply all.

I. That we may understand WHAT IS MEANT BY GOOD WORKS, we must know that there are habits of grace, and there are acts and exertments of grace; and these two are different from one another, because these acts flow from those habits. These acts are two-fold, either inward or outward. The inward are such as these — a fear and reverence of the Almighty, a love of God and all goodness, and a love of our neighbours (which is called the work and labour of love, Hebrews 6:10), which, though they be not outwardly acted, yet are properly the works of the soul, for the not producing them into outward action hinders not their being works. For the mind of man may as properly be said to work as the body; yea, if we consider the true nature of things, we may rightly assert that the soul is the principal worker in man, and that all the outward exertments of virtue in the body flow from the mind of man, and take thence their denomination. These outward acts of grace which are exerted by the members of the body, and are apparent in the practices of holy men, are the good works generally spoken of in the Scripture. They are no other than visible exertments and actual discoveries of the inward graces before mentioned. Thus our reverencing of God is discovered by our solemn worshipping Him, and that in the most decent and humble manner. Our faith in Him, and love to Him, are showed by our readiness to do His will and obey all His commands. It is true good works in general comprehend all works morally good, whether they be adjusted to the law of nature or the revealed law; but I shall chiefly and principally consider good works as they are conformable to the revealed rule of the gospel. And so I proceed to the —

II. Thing I undertook, viz., to show WHAT ARE THE QUALIFICATIONS OF THESE GOOD WORKS, that is, what is absolutely required in these works to make them good. I shall speak only of those qualifications which are requisite in evangelical good works, namely, such as are necessary to eternal salvation.

1. In a good work it is requisite that the person who doth it be good. By which I mean not only that he be inwardly good and righteous, according to that of our Saviour, make the tree good and his fruit good (Matthew 12:33); but I understand this also, that the person who performs good works be one that is reconciled to God; for if the person be not accepted, the work cannot be good. It is said, “The Lord had respect unto Abel and to his offering” (Genesis 4:4). First unto Abel, and then to his offering. The sacrificer must be accepted before the sacrifice.

2. As the works are good because of the person, so both the person and works are good because of the righteousness of Christ, in whom God is well pleased. “He hath made us acceptable to the Beloved” (Ephesians 1:6). What we do is favourably received as we are considered in Christ. By virtue of our relation to Him, who is our Righteousness, our performances are accounted righteous. This qualification of a good work the devout Mr. Herbert assigns, saying, “It is a good work if it be sprinkled with the blood of Christ.”

3. A good work in the gospel sense and meaning is a work done by the grace of God and the assistance of the Holy Spirit.

4. It must be done in faith, for the apostle tells us that “without faith it is impossible to please God” (Hebrews 11:6), and, consequently, as he adds in another place, “what is not of faith is sin.”

5. In all actions that are really good there must be lawful and right means used. Acts of justice and honesty must be clone by ways that are lawful and good. We must not be just among ourselves by being unjust to others. I must not steal that I may be charitable to the poor. I must not promote the best cause either by persecution or by rebellion. Though it be God’s cause, it ought not to be fought with the devil’s weapons.

6. Good works must be adjusted to a right rule; they must be according to the will and commandment of God. They must not be after our own inventions, but according to this Divine command (Micah 6:8). That is good which God requires.

7. Every good work must proceed from a right principle; and by a right principle I mean these following things —

(1) That our works proceed from sufficient knowledge. No action done ignorantly is good. He that acts without knowledge cannot be said to act morally, much less Christianly. We must first know that what we do is our real duty, and we must also understand why it is so. Religion must not be blind; reason must always go first, and carry the light before all our actions, for the heart and life cannot be good if the head be not enlightened. The understanding must make way for the will. Which brings me to the next particular.

(2) Good works must proceed from a free and voluntary principle. As he that acts ignorantly, so he that acts unwillingly cannot be said to act well. To the will is to be imputed whatsoever is ill or well done by us. There is nothing good or bad but what is matter of choice and consultation.

(3) With the understanding and will must be joined the affections. And this includes in it these following things —

(a) Integrity of heart. As servants are bid to discharge their duty in singleness of heart (Colossians 3:22).

(b) An entire love of God is required in every good work. All our actions must flew from this principle, for if we love not God, we cannot do the works of God.

(c) There must be an entire love, not only of God, but of goodness itself, and the intrinsic excellency and perfection that is in it. There must be a delight and pleasure in the ways of God, and in all those good and virtuous actions which we do, and that for their own sakes.

(d) Not only a love of God, but a fear of Him, must be a principle from whence all our holy actions are to proceed, a fear of acting contrary to the purity of God’s nature, a fear of displeasing and offending Him. Joseph acted out of this excellent principle when he cried out, “How shall I do this wickedness and sin against God?”(e) Humility is another principle from whence we must act. Every good and righteous man lays his foundation low; he begins his works with a submissive and self-denying spirit; he proceeds with lowliness of mind, and a mean opinion of himself, and of all he can do.

(f) Alacrity, joy, and cheerfulness, and so likewise a due warmth, zeal, and ardency, are other principles from whence our good works should spring. We must with gladness undertake and perform them, and we must serve the Lord with a fervency of spirit (Romans 12:11).

8. This is another indispensable qualification of a good work, that it be done for a good end. As there are fountains or principles of actions, so there are ends or designs belonging to them all. You must necessarily distinguish between principles and ends if you would speak properly and significantly. Fountains and springs of actions are those from whence the actions flow; ends and aims are those to which the actions tend. There is a vast difference between these. I have told you what the former are; now I will set before you the latter. The right ends which ought to be in all evangelical actions (for of such I intend chiefly to speak) are these three — our own salvation, the good of others, and in pursuance of both God’s glory. This was it which spoiled and blasted the most solemn and religious duties of the Pharisees. When they did their alms, they sounded a trumpet before them, that they might have glory of men (Matthew 6:2). Whey they prayed, they did it standing in the corners of the streets, that they might be seen of men (Matthew 5:5). Likewise when they fasted, they disfigured their faces, that they might appear unto men to fast (Matthew 5:16). Yea, all their works they did to be seen of men (Matthew 23:5). All was to gain esteem and reputation, all was for applause and vainglory. This wrong end and intention made all they did sinful. When I say all our works are to be done for the ends above named, I do not by this wholly exclude all other ends. As two of the great aims of our actions, namely, our own happiness and that of others, are subordinate to the third, God’s glory, so there are other lesser and inferior ends which are subordinate to all these. He evidences this by such ways as these — He never lets these temporal things stand in competition with, much less in opposition to, those which are greater and higher. He never so seeks his own as not to seek the things which are Jesus Christ’s. He doth not one with the neglect of the other.

9. To comprehend all, a good work is that which is done in a right manner. Good actions are such as have good circumstances and qualities, and evil actions are such as have undue and evil ones.

III. Having instructed you in the nature of good works, I am to show you, in the next place, HOW REASONABLE A THING IT IS THAT WE SHOULD TAKE CARE TO DO THESE GOOD WORKS. I will present you with those arguments and motives which I apprehend are most powerful to incite you to this. First, I might mention the reason in the text, where first we are said to be created unto good works, that we might walk in them. This is the very design of the spiritual creation or new birth, that we should exert all these acts of piety and religion which I have before mentioned. It is the purpose of heaven in regenerating us that we should walk in the ways of holiness, and conscientiously perform all the parts of our duty towards God, towards men, and towards ourselves. Again, it is said, we are said to be created in Christ Jesus to this. This is the end of Christ’s undertakings. “He gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people zealous of good works” (Titus 2:14). Moreover, it is added that God hath before ordained these works. This was the good will and pleasure of the blessed Trinity in their eternal consults before man was made. Why then should we, as much as in us lieth, frustrate the purpose and decree of heaven concerning us I Further, this (as the apostle saith of sanctification) is the will of God (1 Thessalonians 4:3). This is that which is commended to us by the example of the saints; they have all been zealous practisers of good works. This is the grand evidence of the truth of our inward graces. This is that whereby you show your thankfulness to God for your election and redemption. I add, this is that which is the great ornament and lustre of our Christian profession; this will set forth and commend our religion to the world. But there are these two arguments yet behind which I will more amply insist upon — good works are necessary to salvation; good works glorify God.

1. Though our good works are conditions of salvation, yet they are not conditions as to God’s election, for He decreed from eternity out of His free will and mercy to save lost man, without any consideration of their good works. Predestination to life and glory is the result of free grace, and therefore the provision of works must be excluded. The decree runs not thus, I choose thee to life and blessedness on supposal or condition of thy believing and repenting; but thus, I freely choose thee unto eternal life, and that thou mayest attain to it, I decree that thou shalt believe and repent.

2. Though faith and obedience be conditions of happiness, yet the performance of them is by the special help and assistance of a Divine and supernatural power. God, who decrees persons to good works, enables them to exert them.

3. Nor are they conditions in this sense that they succeed in the place of perfect obedience to the law which the covenant of works required. I am convinced that no such conditions as these are consistent with the new covenant, the covenant of grace. Works, if they be considered as a way leading to eternal life, are indeed necessary to salvation; they are necessary by way of qualification, for no unclean thing shall enter into heaven. Graces and good works fit us for that place and state; they dispose us for glory. We are not capable of happiness without holiness. It may be some will not approve of saying, We are saved by good works, but this they must needs acknowledge that we cannot be saved without them; yea, we cannot be saved but with them. Some are converted and saved at the last hour, at their going out of the world; but even then good works are not wanting, for hearty confession of sin, and an entire hatred of it, sincere and earnest prayers, hope and trust in God, desire of grace, unfeigned love, and zealous purposes and resolves, all these are good works, and none can be saved without them. In the next place, good works are for God’s glory, therefore they must be done by us. As I have showed before that it is a necessary qualification of good works that they be done out of an intention to glorify God, so now it will appear that this is one great reason why we are obliged to perform them, viz., because thereby God is glorified. “Let your light so shine before men,” saith our Saviour, “that others seeing your works may glorify your Father which is in heaven” (Matthew 5:16). The light of our works came from God, and it must be reflected to him again.

(1) Because of the wicked, that you may stop their mouths, and take away all occasion of speaking evil against you. Again, for the sake of good men, we are obliged to be very careful how we walk; we are concerned to do all the good we can, that they may not be scandalized and hurt by our evil examples, and consequently that God’s name may not be dishonoured thereby. By our holy and exemplary lives, we may be serviceable to stir up the hearts of the godly to praise God on our behalf. “They glorified God in me,” saith the apostle, of those Christian Jews who took notice of his miraculous conversion, and of his extraordinary zeal in preaching the faith (Galatians 1:24).

IV. By way of inference, from what hath been said of good works, we may correct the error of the Antinomians, we may confute the falsehood of the Roman Church, we may make a discovery of other false apprehensions of men concerning good works; we are hence also obliged to examine whether our works be good; and lastly, if we find them to be such, we must continue in the practice of them.

1. What I have delivered on this subject is a sufficient check to the Antinomian error, viz., that because Christ hath satisfied for us, therefore there is no need of good works; Christ’s obedience serves for ours. What need we do anything since He hath done all? And all this is conformable to the doctrine of our blessed Lord and Saviour, who tells us that He came not to destroy the law, but to fulfil it, and make it more complete and perfect. By His doctrine and practice He taught the world that the moral law obligeth the faithful under the evangelical dispensation, and that obedience to the former is not opposite to the grace of the latter. He constantly promoted good works and holy living, and bid His disciples show their love to Him by keeping His commandments (John 14:15). You see then how fondly they discourse who say that, because Christ hath done and suffered all things for man’s redemption, therefore there is nothing left for us to do. Indeed, we have nothing to do that can further our salvation by way of merit, but we have something to do whereby we may show our thankfulness for Christ’s undertakings; we have a great deal to do whereby we may discover our obedience to the Divine commands and injunctions. Though good works and obedience are not conditions of justification, yet they are of salvation; they are requisite in the person who is justified, although they are wholly excluded from justification itself. Or we may say, though they do not justify meritoriously, yet they do it declaratively, they show that we are really of the number of those who God accounteth just and righteous.

2. The falsehood of the Romanists is hence confuted. They cry out against us, as those who utterly dislike, both in doctrine and practice, all good works. They brand us with the name of Solifidians, as if faith monopolized all our religion. Indeed, all that profess the reformed religion affirm that faith is the root of all graces, that Divine virtue is the basis and foundation of all good works; this they maintain, and have good reason to do so; but still they hold that good and holy works are indispensably requisite in Christianity, and that no man can be excused from performing them, and that those whose lives are utterly devoid of them have no right faith and no true religion. This is our unanimous belief, profession, and doctrine, and the Papists are maliciously reproachful when they accuse us Of the contrary.

3. From what hath been said, we may discover the wrong notions and apprehensions which most men have of good works. I will instance more particularly in charity, which is eminently called a good work, but there is a great and common mistake about it. And so as to other good works, all understanding men agree that they ought to be done, but they greatly mistake what good works are. They think if they do the outward acts of religion they do very well; if they fast and pray, and hear God’s Word, and receive the eucharist; if they perform the external acts of justice and charity, their doings cannot but be good and acceptable, and they need look after no more. They never consider whether their fasting and praying and other exercises of devotion and piety proceed from God’s grace and Holy Spirit in them, whether they be accompanied with faith, and be the result of good and holy principles, and be done for good ends, and in a good manner. Alas! these and the like things are not thought of. This discovers the gross mistakes in the world.

4. Then you are really concerned to examine your lives and actions, and to see whether you be not of the number of the mistaken persons.

5. When you have examined the true nature of good works, then urge upon yourselves that you are indispensably obliged to do them. Being thoroughly persuaded of the necessity of them, press the practice of them on yourselves and on others.That you may successfully do so, observe these four plain and brief directions —

1. Beg the assistance of the Spirit. These are no mean and common works which I have set before you as that duty. They require great strength and power to exert them.

2. Study the Scriptures. There, and there only, you will find instructions for the performing of works acceptable to God.

3. Set before you the example of the saints, for by viewing of them you will not only learn what to do, but you will be taught not to be weary in well doing.

4. Redeem and improve the time. Fix it on your thoughts that you have a good deal of work to do, but your time to do it in is short and soon expiring.

(J. Edwards, D. D.)

In a recent conversation with a brother in Christ, the matter of the invitational system arose whereby he inquired about the biblical nature of such things. When he confronted the practice with the question of its biblical authority, the brother was led to history and tradition as the backbone of the practice.  This evening I read a post on Facebook related to the same subject and felt it would be good to share some of the points as taught by Dr. WR Downing on the true nature of salvation, which is the new birth, not a choice of man.  While I personally could tragically kill such practice with general elementary exposition of biblical text, especially John 3, Dr. Downing’s thoughts on the nature of conversion ring loud and clear.  More importantly, the scripture speaks to the nature of God’s work ALONE in salvation, thus the following:

True conversion is spiritual. It is much more than merely a question of man’s will or seeking to redirect it under preaching. Conversion is the result of the effectual work of the Spirit of God in regeneration. Conversion is the immediate and spontaneous outward manifestation of regeneration or the “new birth.” The very nature of the regeneration itself reveals its utter necessity before man can savingly believe in the Lord Jesus Christ. The necessity of regeneration or the new birth is found in the utter spiritual impotence of man (Jn. 3:3, 5; 1 Cor. 2:14), the blinding power of the devil (Matt. 13:4, 19; 2 Cor. 4:3–6), the eternal redemptive purpose, and the righteous character and omnipotence of God. If any human being is to be saved or delivered from the reigning power of sin, his own innate animosity toward God, the blinding power of Satan, and ultimately delivered from eternal hell, God must initiate the work of salvation (Isa. 64:6; Matt. 13:3–4, 18–19; Acts 16:14; Rom. 1:18–25; 3:11, 27–21; 8:5–8; 1 Cor. 2:14; 2 Cor. 4:3–6; Eph. 2:1–10; 4:17–19; Titus 3:5; 1 Jn. 5:19). To say all this is to declare that salvation is by grace; anything less would be a denial of the same.

There are six essential spiritual realities which comprise regeneration, or the “new birth.” If any one of these realities is not true or actual within the personality, the individual is yet unregenerate: first, the impartation of Divine life (Jn. 3:3, 5; Eph. 2:1, 4–5). Unless the individual receives such a principle of spiritual life, he cannot even “see” the kingdom of God, much less enter it. He may perceive, know or understand much, even so as to be without excuse, but his will is bent toward sin and evil and his inner being is darkened (Rom. 1:18–25; 1 Cor. 2:14).

Second, the breaking of the reigning power of sin (Rom. 6:3–14, 17–18, 20, 22). Every human being by nature is a willing bondslave of sin. This power is broken by God in a definitive act of grace, and a radical cleavage is made with the reigning power of sin in the life. This aspect of sanctification—definitive sanctification—is contemporaneous with regeneration.

Third, the removal of natural heart–enmity against God and his truth (Rom. 8:7–8; 1 Cor. 2:14). Man by nature has an innate aversion to God and his truth. This animosity is removed by a sovereign act of God, enabling the sinner to savingly turn to God in the context of his truth.

Fourth, the re–creation of the image of God in principle (Eph. 4:22–24; Col. 3:1–10). Both these passages refer to a past act, not to an entreaty. Man was created as the image–bearer of God. In the Fall, this image was devastated spiritually, morally and intellectually; the thought–process became fragmented and given to futility. The physical body, with its appetites and desires, assumed a controlling influence over the individual (Rom. 6:6, 11–14; Eph. 4:17–19). In regenerating grace, God re–creates the image of God anew in principle in righteousness, holiness of the truth and knowledge—a spiritual, moral and intellectual transformation. With the mind thus freed, and a holy disposition given to the personality, the sinner is enabled to freely turn to Christ in faith as presented in the gospel message.

Fifth, the removal of satanic blindness (2 Cor. 4:3–6). Above and beyond all matters of the will or heart, looms the awful, evil power of Satan, who specifically blinds sinners to the truth of the gospel. He further seeks to remove any influence of the gospel in any way he possibly can (Matt. 13:3–4, 18–19; Mk. 4:4, 15; Lk. 8:5, 12). This blinding influence is removed by an act of God’s grace.

Sixth, the gift of saving faith (Eph. 2:4–10). Conversion, or repentance from sin and faith in the Lord Jesus Christ, is inseparable from regeneration. Conversion is the infallible and immediate consequence of the work of the Holy Spirit upon and within the personality (Acts 16:14). The Scriptures usually consider regeneration and conversion inclusively as one. It is conversion, pointedly personal faith in the Lord Jesus and repentance from sin, which necessarily and infallibly expresses the work of God within the personality (Acts 13:12, 48; 14:1; 16:14, 27–34; 17:4, 11–12, 34; 18:8, 27; 19:18; Rom. 10:9–10, 13, 17; 1 Cor. 2:4–5; Eph. 2:4–10).

So beloved, let us hold dear to the person of Jesus Christ and His infallible word through which one can find salvation by grace alone through faith alone. Anything else is just demonic.

Grace & Peace,

Pastor James

Many people with whom I speak often use language referencing how they want to “settle” their salvation once and for all. Understanding this is difficult as it doesn’t really have a root in any biblical teaching. I think what people mean is that they want security, which is fine, but so often I see other well-meaning individuals responding to this type of language with leading people in certain words, magic prayers, special points or actions and all sorts of things.

Contrarily scripture teaches that salvation is settled in and through Christ alone. So, any attempts for an actions or will of man is no-gospel and is condemning. Faith or belief as some reference it, is believing and trusting that Christ indeed has settled salvation through His holy life as a man and His effectual sacrifice and resurrection. Scripture teaches that salvation is of the Lord and that grace (unmerited favor, love, and pursuit) is the effectual agent in election. Faith, the response of the call of God toward Jesus Christ (John 3 & 6), satisfies the soul because one believes that Christ is their only hope, their only treasure, their only love beyond all things!

So, the next time you think about settling your salvation remember it is DONE in Christ. He said it is finished, not “I hope you finish it for me…”

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (Ephesians 1:11-14 ESV)

As I finalize the final pages of my recent publication, I have decided to make an addendum inclusive of three final chapters. These will refer to recent (3 years) ongoings and attacks against me and others related to our congregation and teaching ministry for no real reason at all. The matter, while the theology is vital, really hurts me because the manner in which so many respond, attack or accuse their “brothers in Christ” is unbiblical and downright wicked. I forwarded a recent article to several brothers this week and below I have pasted a very good response to the matter . More will follow.

A Response to Dr. Michael A Cox’s Article: Is Calvinism Spiritual Racism? by Dr. Edward Dalcour, Ph.D.

I just read an article on the SBC Today site entitled: Is Calvinism Spiritual Racism?—by Dr. Michael A Cox—Pastor, FBC Pryor, OK (http://sbctoday.com/is-calvinism-spiritual-racism). Dr. Cox, as with others in the SBC, is now participating in the newest wrinkle of the SBC against Calvinism. Like the many others who have attempted to promote a patently synergistic soteriology, Cox takes it to an unusual level of mischaracterization and irresponsible scholarship.

First, it is not my intention here to provide a point by point exegetically refutation the passages that Dr. Cox misapplies (esp. John 3:16; 1 Tim. 2:4; and 2 Pet. 3:9). This has been countless times by myself and by many others. My intention is to provide some clarity and accuracy pertaining to Calvinism in light of Dr. Cox’s inaccurate depiction and maltreatment of it. And hopefully cause folks that read his article to invest in a more scholarly examination of it from qualified sources.

In the beginning of his article, Dr. Cox’s likens Calvinism with Hinduism when he states at the outset: “I will contend that Hinduism, Racism, and Calvinism have many things in common.” This kind of argument is, of course, logically invalid, as is the argument “all Catholics, Jehovah’s Witnesses, and Arminianism has many things in common such as conditional election; salvation being left in the hands of the unregenerate; faith and some kind of work(s) being required for salvation (regeneration); God cannot overpower man’s untouchable ‘free-will’ in salvation; etc.”

However, there is a rudimentary defect that is quite apparent throughout the content of his article. Dr. Cox’s assertions are grounded on mistaken views of what Calvinism (that is, the “doctrines of grace”) actually teaches. For example, Dr. Cox uses terms such as “spiritual determinism,” “spiritual caste,” “spiritual bigotry,” “spiritual prejudice,” etc. in his portrayal of Calvinism demonstrating his vast misunderstanding of it. This causes me to wonder if Dr. Cox has read even the most basic works on Calvinism and/or read any of standard Calvinistic/Reformed confessions.

Next Dr. Cox asserts: “It would be interesting to know how many non-Caucasians actually embrace five-point Calvinism as a genuine Bible doctrine.” Really? So here Dr. Cox uses an ad populum argument (fallacy) to validate biblical truth. Did Cox do any research at all on this? Is he aware of the Dutch Reformed movement in Africa, which is one of the largest movements in Africa? The Dutch Reform are a part of the World Fellowship of Reformed Churches—, which is one of the largest “Christian” international communions in the world. Embarrassingly, Dr. Cox is not well educated on religious demography—thus, he should not make these obtuse implications about how many non-Caucasians embrace Calvinism.

Further, in his effort to show that Calvinism is spiritually racist, Dr. Cox asserts: “Calvinism is nothing short of baptized racism, advocating the dogma that one group, the non-elect, is condemned by God to spiritual inferiority and another group, the elect, is destined to spiritual superiority.” Again, statements such as these only show his lack of knowledge on Calvinism. I wonder if Dr. Cox would see Paul’s statement in Rom. 9:21 regarding the Potter (God) having the right (exousian) to make (poiew) from the same lump(all men) one person/vessel for honor (timēn) and another for no honor (atimian), “nothing short of baptized racism, advocating the dogma that one group, the non-elect, is condemned by God . . . and another group, the elect, is destined to spiritual superiority”?

Apparently, Dr. Cox just cannot accept a God that would do this. Nor can Dr. Cox accept Paul’s presentation of vessels/men of wrath that God prepared (note the perfect passive form of katartizw) for destruction. To be sure, the God that Paul speaks of is not the God that Dr. Cox imagines.

Dr. Cox represents Calvinism as “nothing short of promoting a prideful theology of supposed spiritual superiority, due to election.” However, in Acts 16:6ff., we read that the Holy Spirit stopped Paul and Timothy from preaching the gospel in Asia in which many people died without ever hearing the gospel. So would Dr. Cox also charge the Holy Spirit with having a “prideful theology” of election and “baptized racism” since it was the Holy Spirit who chose to prevent some from hearing the gospel? (as the Father does, cf. Luke 10:20-22).

But what I find most befuddling is that Dr. Cox holds a DMin. with (as his bio states) an emphasis on biblical hermeneutics. However, Dr. Cox fast-ball pitches the big three Arminian passages (viz., John 3:16; 1 Tim. 2:4; and 2 Pet. 3:9) into his article presupposing they support his views (with no hint of exegetical verification). It is evident to me that Dr. Cox does not apply the same hermeneutical (and exegetical) emphasis to these three passages that he does to passages he would use to affirm, say,  justification by faith alone or the deity of Christ. For Dr. Cox, it seems that “tradition” and his devotion to synergism dictates his so-called hermeneutical method.

Does Dr. Cox suppose that no one who reads his article, which is circulated outside the safety of his church bulletin, has (or will) meaningfully interacted with these three (and other) passages on a basic exegetical level arriving at an interpretation in opposition to his view? The fact that Dr. Cox casually tosses them into the mix in an attempt to prove his position shows that his interpretation of these three passages are really established by the removal of single passages out of its entire context and pre-assigning a universal meaning to pas (“all”) and kosmos (“world”). This, to be sure, is in no way an “emphasis on biblical hermeneutics.” Rather, it is an emphasis on tradition and high emotion—thus, not on the actual exegesis of the passages.

Next Dr. Cox says, “God has demonstrated his love for all people many times over. He did so by promising to make Abraham, a.k.a. Abram, from Ur of the Chaldeans (Gen. 11:31), a blessing to all the families of the earth (Gen. 12:1-3). It is amazing to me that Dr. Cox would make this kind of hermeneutic mistake—applying a universal meaning to the phrase in Gen. 12:3, “all the families of the earth,” when the Apostle Paul tells us what is meant here: “The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘All the nations will be blessed in you’” (Gal. 3:8). Hence according to Paul, “all the nations” (note Paul usage of ethnē, “nations/Gentiles” and not phulai [LXX] to explicate his point) refers to God’s eternal purpose in justifying (note the present indic. dikaioi, “justifies”) the Gentiles by faith (that which was foreseen in Gen. 12). In Acts 13:48, the Gentiles rejoiced at the fact that salvation was brought also to them: “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed [note the plu-perf. part, tetagmenoi] to eternal life believed.”

Virtually every time ethnē/ethnos is used in the NT, it referred to unbelieving Gentiles/heathens, and at times, believing Gentles, and only rarely was it used to denote “people” in a general sense. Dr. Cox seems oblivious to the apostle’s own interpretation of Gen. 12:3 overlooking the exegetical points and Paul’s defining context of the entire chapter of Gal. 3. Even more, in Gal. 3:29, Paul defines as to what nations are blessed (and thus, the promise of Gen 12): “And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise.” Thus, the ones who “belong to Christ” are the heirs according to the promise or blessing of Abraham. In the same sense, Rev. 5:9 states of the Son: “You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation [ethnos].” Does Dr. Cox realize that God loving all of His people/family and sending His Son to die for them is consistent with Calvinism?

As seen, Dr. Cox’s conclusions of Calvinism (as “spiritual racism,” etc.) are built on faulty presuppositions. I do not think Dr. Cox would charge Calvinism with “spiritual racism” likening it to Hinduism and assert many other mischaracterizations if Dr. Cox reached at least an elementary level of understanding as to what Calvinism actually affirms.

Lastly, as with so many Christians who are so antagonistic to Calvinism, Dr. Cox 1) holds to a crass and mistaken understanding of Calvinism, 2) does not engage in proper exegesis on the passages he uses to endorse conditional election and universal atonement,which is especially seen when he applies a universal meaning to various OT passages and Greek terms such as pas and kosmos when they are contextually unwarranted, and 3) seems to have a disjointed view of the love of God limiting it to a universal redemptive love for every single person, which results in a view where God keeps waiting for and wanting all men to respond to His “great” plan of redemption, but He keeps failing in His effort to save all men every time someone dies in unbelief.

As a Christian apologist (and esp. for pastors), truth and providing an accurate representation of both biblical doctrine and other religious systems (Christian or non-Christian) is first and foremost. Dr. Cox presents in his article his “personal” views of Calvinism in which, in my assessment, are very misleading and inaccurate showing his lack of scholarship and basic understanding of Calvinism. As seen, he has fallen prey to the traditional ruse and pride of the autosoteric (self-salvation) system of Arminianism in which prompted him to launch an unreasonable and very haphazard attack on Calvinism.

Because Dr. Cox’s knowledge of Calvinism is apparently vacuous, he sees it as, among other things, a “prideful theology.” However, if he would ever take the time to do a scholarly study and educate himself on what it actually teaches he would understand that Calvinism, that is, the doctrines of grace exalts and recognizes God as the sovereign God in and of all things (cf. Eph. 1:1) including the eternal destiny of all menhence, salvation is of God alone! In contrast, Arminian soteriology sees man as sovereign over his own eternal destiny—thus, it is man’s so-called righteous “ability” cooperating with God’s plan (just as Rome teaches), not God’s grace alone. Hence, the Arminian system is a man-centered system (which we call pride), it is a  “I did it” scheme in which the ultimate decision of choosing Christ is essentially placed in the hands of the unregenerate sinner (in the face of opposing biblical passages, such as John 6:44; 63; 8:43-44, 47; Rom. 8:7-8; 1 Cor. 1:30-31; etc.)

Calvinism is called the “doctrines of grace” for the simple reason that Scripture presents that by God’s grace alone, He gave to Christ those whom He chose for Himself to deliver and set them free from the bondage of sin. He chose these in love, before the foundation of the world, not on the basis of a foreknowledge response to their works, but according to the kind intention of His will. These He made alive granting them faith justifying them in which He adopted them as sons when He was not obligated to do so—but by His grace alone: “So then, He has mercy on whom He desires, and He hardens whom He desires.” And, “By His doing,” not our doing, we “are in Christ Jesus” (1 Cor. 1:3-31; cf. Rom. 8:28-30; 9:16, 21-23; Eph. 1:4-5; 2:8-10; Phil. 1:29; 2 Thess. 2:13; etc.).

– Dr. Edward Dalcour

What a delight I have in my soul this evening while trolling through some of the sermons of our beloved brother CH Spurgeon.  In defense of the call to the question, “Who is it that condemns?” Paul expressly answers, “IT is Christ that died.”  How amazing, how divine, that our hope rests in NOTHING except the Gospel of God through Jesus Christ. While I have much to say, it is well fitting to allow a few excerpts to the introduction of the matter by Spurgeon.

Praise our Lord!

I want you to notice that Paul does not even rest his confidence as to the believers’ safety upon the fact that they are able to say, “We have trusted in Christ; we have loved Christ; we have served Christ.” He allows nothing to mar the glory of this one blessed fact, “It is Christ that died.” If he adds anything at all, it is still something about that same Christ—”yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.”
    This is a subject upon which I delight to speak; for here is all my hope and confidence. In these words I see first, a challenge to all comers: “Who is he that condemneth?” Secondly, I see here, a remedy for all sin. If any take up the gage of battle, and say, “We condemn you,” we shall have this for our complete answer to every one, “It is Christ that died.” And lastly, I see here, an answer to every accusation arising from sin. “Who is he that condemneth? It is Christ that died.”

Enough said for sure, Amen. I pray all our voices would ring true to the word of God and that the mundane vomit of parenthetical waste would be stricken from our tongues. Let God’s men breathe God’s word!

For His Glory by His Grace,

Pastor James