Thursday, October 10, 2024

A Clear Biblical Gospel Presentation


(If you prefer to listen to the gospel in a video format, watch this video from the Youtuber "Onorato Diamante" whom I strongly recommend.)

There are many different "gospels" being taught in modern churches, such as the Lordship salvation "gospel," the prosperity "gospel," the Calvinist neonomian "gospel," and the liberal social "gospel," among others. However, none of these represent the true biblical gospel.

Many today teach that if we are simply good enough, submit enough, or perform enough religious rituals, we might earn our way into heaven. However, the Bible teaches that we can have full assurance of our salvation:

1 John 5:13
13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

But how can this be? Humans are imperfect, so how can we have absolute assurance? The problem for anyone who asks such a question is that they assume that humans even can be good enough to enter heaven. However, this is not the case. The Bible teaches that all people have sinned and are worthy of condemnation, none of us are good enough to ever have any hope of earning salvation ourselves, since God's standard is perfection, and we have all failed it:
Romans 3:23
23 For all have sinned, and come short of the glory of God;

Ecclesiastes 7:20
20 For there is not a just man upon earth, that doeth good, and sinneth not.

Galatians 3:10
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

The wages of sin is death, and we all have sin, thus deserving of eternal death in the lake of fire. We have no hope of saving ourselves, and if salvation was dependant upon our own efforts, we would all go to eternal damnation. This is why the Bible repeats many times that salvation is not by our own works:

Titus 3:5-7

5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

6 Which he shed on us abundantly through Jesus Christ our Saviour;

7 That being justified by his grace, we should be made heirs according to the hope of eternal life.

Ephesians 2:8-9

8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

9 Not of works, lest any man should boast.

John 1:12

12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 

Since we are all sinners, if we trust on our own works to enter heaven, we are trusting in a sinner. And if we are trusting in a sinner, we will not enter heaven.

However, there is good news. Jesus, who is God in the flesh (John 1:1, John 1:14) was born of a virgin and came to the earth to die and shed his blood for our sins on the cross, be buried and rise again for our justification (Romans 4:25). Jesus lived a perfect life, and he did not sin even once, however he came to die in our place, taking the punishment for our sins on the cross, satisfying God's wrath:

Matthew 26:28

28 For this is my blood of the new testament, which is shed for many for the remission of sins.

Romans 5:9  

9 Much more then, being now justified by his blood, we shall be saved from wrath through him.

Hebrews 10:14

14 For by one offering he hath perfected for ever them that are sanctified.

John 1:29

29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

1 Peter 1:18-19

18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 

19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 

2 Corinthians 5:21

21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 

The gospel of our salvation is defined in 1 Corinthians 15:1-4, which reads:

1 Corinthians 15:1-4

15 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;

2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

4 And that he was buried, and that he rose again the third day according to the scriptures:

Thus, we receive salvation only by trusting in what he did for us, as Paul says that we are justified by faith in the blood of Jesus Christ:

Romans 3:25

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Salvation comes by placing our trust in Jesus' sacrifice — his blood atonement, burial and resurrection, depending upon Jesus alone for our salvation.  If we mix any of our own efforts for salvation, we are effectively saying that the blood of Jesus is not enough. When we are saved, we are sanctified forever as Hebrews 10:14 affirms. This is why when we believe in Jesus, all our sins (past present and future) are forgiven, thus our salvation is secure:

John 5:24

24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

John 6:37

37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

John 6:39

39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

John 10:28

28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

John 11:25-26

25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

26 And whosoever liveth and believeth in me shall never die. Believest thou this?

Because our salvation does not depend upon us, but on the blood of Christ, we can have full 100% assurance that we are going to heaven. Thus, if we have trusted in what Jesus on our behalf, we can have full assurance of our salvation:

 1 John 5:13

13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

Faith is the means by which we receive salvation, which is why we use the language of "by grace through faith". If you want to receive salvation today, just believe in the blood atonement for our sins on the cross, burial and resurrection of Jesus Christ for your salvation!

Acts 16:30-31

30 And brought them out, and said, Sirs, what must I do to be saved?

31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 



Sunday, August 18, 2024

A Biblical Case For Free Grace Theology

In this article, I will be examining the clearest and most explicit affirmations of Free Grace Theology from the Bible. Free Grace Theology asserts that salvation is a gift from God (Ephesians 2:8), given freely through faith in Jesus Christ. This is a gift from God which cannot be lost, and our good works do not determine if we get to heaven or not. However, God can still discipline unrighteous Christians in this life and our good works affect our degree of eternal rewards.
In this blog, I will explore key biblical passages that uncover how Scripture consistently upholds the notion of grace as truly free and irrevocable.

Revelation 22:17

17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

The references to thrist and the water are obviously metaphorical for God's grace. But of specific focus is the word "freely" (δωρεάν). In both English and Greek, the word specifically refers to something without merit or payment. It is described thus that we can partake in salvation without any cost on our part. We do not need to give our good works as payment for salvation to God, but God gives his grace to us freely through just faith.

The Gospel of John

The Gospel of John has a very strong emphasis on the doctrine of eternal security, and affirms eternal security in multiple passages, such as:

John 5:24
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

John 6:37
37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

John 6:39
39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

John 10:28
28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

John 11:25-26
25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
26 And whosoever liveth and believeth in me shall never die. Believest thou this?

Matthew 5:19

19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Matthew 5:19 explicitly shows that works are not a part of our salvation. In this passage, Jesus concretely tells us what happens to someone who has believed but breaks his commandments. That person who has believed but breaks the commandments of God will be least in the kingdom (have the lowest rank), but he will still be in the kingdom of God, and cannot enter hell. This passage clearly thus shows that works do not get us to heaven, since Jesus is here explicitly affirming that a person who breaks the commandments will get into heaven. Although they will be the lowest there.

1 Corinthians 3:14-15

14 If any man's work abide which he hath built thereupon, he shall receive a reward.
15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire

This verse is of particular interest, since we have much evidence that there was a large Free Grace movement within the very early church (as seen from the writings of Augustine) which centered their arguments from this passage. These verses build a contrast between the Christian whose works are righteous, done through Christ with a good motivation (who will get eternal rewards) and the Christian who has lived an unrighteous life but has believed on Christ (who will lose eternal rewards, but will still enter heaven).
It is very noteworthy that the passage explicitly clarifies that even the one whose work is burned (referring to living unrighteously) is still said to be saved, as the passage reads "but he himself shall be saved". Although the Christian who failed his Christian life is still saved, he will experience loss of reward. 
This verse simply does not make sense if works are needed to enter heaven. Within the Reformed perseverance of the saints doctrine there could be no carnally living Christians in heaven, since they believe that every Christian will live righteous to the end (as they believe in determinism, and deny that free will exists), and within the Arminian system one must remain in good works to retain their salvation. There simply is not the possibility of one's works being burned up in those systems as this verse says. 
This passage simply does not make sense without Free Grace theology. The judgement is simply pointless if the Reformed or Arminian person is correct.

2 Timothy 2:13

13 If we believe not, yet he abideth faithful: he cannot deny himself.

This is a very short but impactful verse. It uses the first person plural pronoun "we", if we believe not, thus Paul is speaking to Christians who already are Christians and have once believed in God. If they someday stop believing, God will abide faithful. The next words "he cannot deny himself" expounds upon these words. For God to throw a person who has been sealed with the Holy Ghost (Ephesians 1:13-14) would be to go against his own word, which is contrary to his own nature.

1 Corinthians 3:1-3

3 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

This is a very strong point for Free Grace theology. Note how Paul describes these individuals as carnal and unspiritual, they are full of envy, strife and division. But Paul still calls them "brethren" (which is a term exclusively reserved for those who are saved). Despite all their carnality and bad living, Paul still calls them "brethren". Later in the book of Corinthians, it shows that God did discipline them with earthly punishments for their wicked deeds (1 Corinthians 11:30), but they were still not going to hell. Although we can experience earthly judgement for bad deeds, the Bible shows that we are still sons of God if we have once received grace.

King Saul (1 Samuel 28:19)


19 Moreover the Lord will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the host of Israel into the hand of the Philistines.

King Saul is a strong Old Testament example of eternal security. King Saul started as a righteous man who obeyed God with his heart, however he later began to be influenced by evil spirits. His unrighteous living lead him to be disciplined by God, and his life ended prematurely. However, despite this, it is said in 1 Samuel 28:19 that he would be in paradise with his sons. 
Some may argue that the "with me" is generally referencing the realm of the dead and not paradise, however his sons were clearly saved and righteous, and the the text implies that they would be in the exact same place. Thus, this verse shows that Saul did not lose his salvation for his bad works and is now in heaven, although he did have to endure strong discipline and a loss of eternal reward.

Ezekiel 44:10-16


This is a longer passage, and often neglected. However, this is an explicit affirmation of eternal security in the Old Testament. The context of Ezekiel 44:10-16 is that of the millennial reign, as the whole of the end of Ezekiel deals with that. 
The passage is important because it shows that even the unrighteous Levites who abandoned God were still let into the millennium (thus they did not lose their salvation and did not enter hell), although they lost their reward. Ezekiel 44:10-11 describes this judgement on the unrighteous Levites. Although these Levites were saved and are going to spend eternity with Jesus, they lost their right to minister in the temple, and have to have lesser roles. 
This passage is very important, because it shows that even the apostate Levites were not thrown into hell by God. Although our eternal rewards are affected by our works, God will not throw anyone who believes into hell. Even these Levites who lived carnally and abadoned God were not sent into hell. And although the righteous Levites described in verses 15-16 gained more rewards than the unrighteous Levites by being able to minister in the temple, both groups are going to spend eternity with Jesus.

Here is the passage of Ezekiel from the King James Version:
10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity.
11 Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.
12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord God, and they shall bear their iniquity.
13 And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed.
14 But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.
15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord God:
16 They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.



Thursday, May 9, 2024

A Critique Of Robert Thieme's and MacArthur's "bloodless" Atonement view.

There has been some controversy around the views of Thieme and MacArthur on the atonement, due to their claims that the physical blood of Christ was not necessary in the atonement whatsoever. They argued that the blood is a metaphor for death, while those who view the blood as necessary, view it as a synecdoche. In a synecdoche, the part is used for the whole. Thus, when the bible says "the blood of Christ", literal blood is meant, but it includes His sufferings on the cross, alongside His soul finally separating from His body. However, if the blood is only symbolic of the death of Christ, there could be atonement made without actual blood being shed.
While Robert Thieme was a dispensationalist and a Free Grace theologian, thus getting so many things right, this is an issue where I heavily disagree with him.

A Theological novelty

As far as I am aware, there is no concrete proof that anyone before Thieme held to the view that the actual blood of Christ was not a part of His atoning work on the cross. In fact, John Walvoord also says that he knew of no one who agreed with Robert Thieme, as Walvoord wrote this letter to Thieme in 1972:

Thank you for your letter of September 24 and your previous phone call relative to the booklet, "The Blood of Christ" by Robert B. Thieme. Although Mr. Thieme quotes a syllabus of mine written many years ago, I did not then nor do I now agree with the point of view expressed in this booklet . . . . I do not know of anyone who follows the point of view of Mr. Thieme, and his teaching on this point has apparently confused a number of people. It is not the teaching of any member of the faculty of Dallas Theological Seminary  1
Walvoord continues:
While He did not bleed to death, I do believe that He literally shed His blood as part of the act of dying and that this was necessary to fulfill such scriptures as Hebrews 9:22; 1 Peter: 18-19; and similar passages. The implication from your quotation of my writings that you and I agree on your major thesis set forth in the booklet is, therefore, wrong as I do not agree with the major point of view which you express in the booklet. Further, I do not know any Dallas faculty member who shares your point of view. In fact, your point of view is quite a unique and unusual interpretation 1

Biblical references

The necessity of literal blood in atonement becomes apparent through the comparisons the New Testament makes to the Old Testament. Take the Passover, for instance. During the Exodus, the lamb could not just merely be slain any way and left it at that. The literal blood had to be applied on the door (Exodus 12:13). Jesus as our passover lamb (1 Corinthians 5:7) had to also shed His blood for God's wrath to be satisfied. 

Similarly, in the Old Testament, if you killed an animal in any other way than shedding its blood, they would not be counted as valid. The book of Leviticus is explicit in its affirmation that the blood had to be sprinkled (Leviticus 16:19), the book of Hebrews follows this theme, saying that we are saved through the sprinkling of the blood of Christ (Hebrews 10:22) and that we have boldness to enter the Most Holy Place because of the blood of Jesus (Hebrews 10:19).

Consider also Satan's temptation of Jesus in Matthew 4. If any way of death could atone for the sins of the world, why would Satan tempt Jesus to jump fall off a cliff? Jesus's choice of death on the cross underscores the importance of blood sacrifice in atonement.

References 

1:Bob Thieme's teachings on Christian living By Joe Layton Wall

Wednesday, April 17, 2024

Free Grace Theology In The Early Church (Updated)

There are those who claim that the concept of Free Grace is entirely novel, lacking any historical precedence. While our beliefs should be grounded in scripture, this article aims to address any doubts regarding the presence of Free Grace throughout history for those who struggle with it, and to provide an interesting research topic for those who are already strong in the faith.

Ante-Nicene

Within the earliest early church writings, we have general references to justification by faith alone from multiple Christian writers, such as Polycarp (2nd century), Clement of Rome (1st century), Mathetes (2nd century) and the more unknown Odes of Solomon (1st century). The following quotes seem to imply some kind of understanding of faith alone:

Clement of Rome
All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen. (Letter to the Corinthians)

In whom was it possible for us, the lawless and ungodly, to be justified, except in the Son of God alone? O sweet exchange, O the incomprehensible work of God, O the unexpected blessings, that the sinfulness of many should be hidden in one righteous man, while the righteousness of one should justify many sinners ( Epistle to Diognetus/Mathetes)

 In whom, though now you see Him not, you believe, and believing, rejoice with joy unspeakable and full of glory;  into which joy many desire to enter, knowing that by grace you are saved, not of works, but by the will of God through Jesus Christ. (Epistle of Polycarp to the Philippians)

However, many of these early Christians are very ambigious, as these letters were not written as theological treatises. For example, although Polycarp mentions salvation by faith without works, he later exhorts his audience to do good works to reign with Christ. May Polycarp have distinguished reigning from salvation? Maybe, but we cannot be certain. However, the late 1st century to early 2nd century writing "Odes of Solomon", likely written by an Essene convert to Christianity seems to make some statements that more strongly may imply eternal security. Consider these following quotes:

Ode 4:13 For that which You gave, You gave freely, so that no longer will You draw back and take them again. 

Ode 5:3 Freely did I receive Your grace, may I live by it.

Ode 4:3 The ancient one shall not be perverted by those which are inferior to it. You have given Your heart, O Lord, to Your believers.

Ode 29:5-6 And I humbled my enemies, and He justified me by His grace. For I believed in the Lord's Messiah, and considered that He is the Lord.

Ode 17:2 And I was justified by my Lord, for my salvation is incorruptible.

Ode 25: 12 And I was justified by His kindness, and His rest is for ever and ever. Hallelujah. 

In addition to affirming that salvation is by grace, not of works, the writing seems to affirm the finality of salvation by describing it as "incorruptible" and by his statement that "no longer will You draw back and take them again".  The Odes may be the earliest possible writing that may be understood as teaching eternal security outside the New Testament.

 Additionally, what deserves a brief mention is Tertullian's understanding of the Greek term "metanoia" (repentance). Although Tertullian clearly did not teach Free Grace soteriology, as he was clearly involved in a works justification system, he affirmed the view that "repentance" refers to a change of mind, not to turning from sins, as he writes:

Now in Greek the word for repentance (metanoia) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of  varying circumstances (Against Marcion, book 2, chapter 24)

We see the usage of the Greek term "metanoia" (repentance) in the earliest Christian writings as a reference to a change of mind multiple times. The following examples show the usage of the term in reference to a change of mind, not turning from sin:


Martyrdom of Polycarp (2nd century):

“The Proconsul said unto him, ‘I have wild beasts ready; to those I will cast thee, unless thou repent [metanoēsēis].’ He answered, ‘Call for them, then: for we Christians are fixed in our minds, not to change [i.e. not to repent] from good to evil. But it will be good for me to be changed from my grievous (sufferings) to their just reward. The Proconsul added, ‘Seeing thou despises the wild beasts, I will cause thee to be devoured with fire, unless thou shalt repent [metanoēsēis].’ Polycarp answered, ‘Thou threatenest me with fire, which burns for an hour, and in a little while is extinguished: for thou knowest not the fire of the future judgment, and of that eternal punishment, which is reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.”

Clement of Alexandria (2nd century):

“The devil is responsible for his actions. He was capable of changing his mind [metanoēsai] or of committing the theft. It is he who bears responsibility for the theft, not the Lord who did not prevent him.” (Stromateis, (John Ferguson translation)

Lactantius (3rd century) 

“For he who repents of that which he has done, understands his former error; and on this account the Greeks better and more significantly speak of ‘metanoia,’ which we may speak of in Latin as a return to a right understanding.” (Divine Institutes, (William Fletcher translation):)

Lactantius is especially powerful, as he testifies to the usage of the term as a synonym for belief, not as a turning from sins, contrition or such.  

Post-Nicene 

Within the post-Nicene era, we have more explicit mentions of Free Grace soteriology. Augustine, for instance, vehemently debated against the notion of carnal Christians attaining salvation solely through faith, yet he acknowledged their acceptance within the broader Christian community. He highlighted this stance in his writings, including his treatise "On Faith and Works" and "The City of God". We find quotes in Augustine such as:

But, say they, the catholic Christians have Christ for a foundation, and they have not fallen away from union with Him, no matter how depraved a life they have built on this foundation, as wood, hay, stubble; and accordingly the well-directed faith by which Christ is their foundation will suffice to deliver them some time from the continuance of that fire, though it be with loss, since those things they have built on it shall be burned.ire, though it be with loss, since those things they have built on it shall be burned. (1 Corinthians 3:15) - City of God, book 21

(The Latin term "catholicus" translated as "catholic" does not refer to the Roman Catholic church, but was a designation given by early Christians to those not deemed outside the body of Christ)

Augustine even mentions people who explicitly affirmed that even those who leave the faith will be saved:

  “But let us now reply to those who promise deliverance from eternal fire, not to the devil and his angels (as neither do they of whom we have been speaking), nor even to all men whatever, but only to those who have been washed by the baptism of Christ, and have become partakers of His body and blood, no matter how they have lived, no matter what heresy or impiety they have fallen into

(The terms for baptism and becoming partakers of His body and blood may be understood as references to being born again instead of the sacraments (1 Corinthians 12:13,John 6:35)

He repeated the same point again in His book "On Faith and Works":

"But the reason why our opponents think that the one person may be admitted, but not the other, is this: they think that these persons are saved, although by fire, if they believe in Christ.... They are saved, so they think, even though they do not correct their evil ways"

In his book "Early Christian Doctrines," the scholar John Norman Davidson Kelly, who does not align with Free Grace theology, discusses Jerome's views on salvation. Kelly notes that Jerome makes a distinction, suggesting that while those who have rejected God will face eternal torment, those who have placed their trust in Christ, even if they have sinned and strayed, will ultimately find salvation:

Jerome
"Jerome develops the same distinction, stating that, while the Devil and the impious who have denied God will be tortured without remission, those who have trusted in Christ, even if they have sinned and fallen away, will eventually be saved. Much the same teaching appears in Ambrose, developed in greater detail."  ( John Norman Davidson Kelly, Early Christian Doctrines, second edition (Harper & Row publishers, 1960)

 Kelly appears to be referencing Jerome's statement: "He who with all his spirit has placed his faith in Christ, even if he dies in sin, shall by his faith live forever." (Epistola CXIX, Ad Minervium et Alexandrum Monachos, §7, PL 22:973). 

Individuals teaching salvation by faith alone were additionally still mentioned by Caesarius of Arles (470-542ad), who wrote the following:

For many say: I believe; and they think that faith alone without good works is sufficient. (Sermon 186)

Jovinian
Among the early Christian thinkers, Jovinian, who lived until 405, possibly hinted at an understanding of eternal security, although his surviving writings are incomplete. Church historian Philip Schaff suggested that Jovinian might have leaned towards the Calvinistic doctrine of the perseverance of the saints, albeit without explicitly attributing it to God's unchanging counsel. However, Jovinian's statements, such as "Those who are once born again with full faith by (spiritual) baptism cannot be overcome by the devil," do not necessarily align with the Calvinistic notion that all justified individuals will persevere in faith until the end. Instead, they may simply assert that once justified, an individual cannot lose their standing before God, without directly addressing the question of ongoing faithfulness. Jovinian’s surviving writings are too fragmented to draw definitive conclusions, but it's plausible that he held an early understanding of eternal security. Nevertheless, despite Jovinian's possible understanding of eternal security, he was known to have rejected the concept of eternal rewards (which was one reason why Jerome criticized him), and thus may align more closely with "Hyper-Grace" theology.

Around the 4th to 5th centuries, Pseudo-Chrysostom expressed perspectives reminiscent of Free Grace theology. In his commentary on Matthew, he suggests that certain individuals who enter the kingdom may be excluded from "reigning" with Christ. Pseudo-Chrysostom's stance thus implies the possibility of disobedient individuals attaining salvation:

But seeing that to break the least commandments and not to keep them are 
one and the same, why does He say above of him that breaks the 
commandments, that he shall be the least in the kingdom of heaven, and here 
of him who keeps them not, that he shall not enter into the kingdom of 
heaven? … For a man to be in the kingdom is not to reign with Christ, but 
only to be numbered among Christ’s people; what He says then of him that 
breaks the commandments is, that he shall indeed be reckoned among
Christians, yet the least of them. But he who enters into the kingdom, 
becomes partaker of His kingdom with Christ. Therefore, he who does not 
enter into the kingdom of heaven, shall not indeed have a part of Christ’s 
glory, yet shall he be in the kingdom of heaven

During Bede's lifetime (672-735), he would have encountered proponents of the Free Grace perspective, as evident in his commentary on the Epistle of James, where he rebukes those advocating for Free Grace theology:

"Although the apostle Paul preached that we are justified by faith without works, those who understand by this that it does not matter whether they live evil lives or do wicked and terrible things, as long as they believe in Christ, because salvation is through faith, have made a great mistake. James here expounds how Paul's words ought to be understood. This is why he uses the example of Abraham, whom Paul also used as an example of faith, to show that the patriarch also performed good works in the light of his faith. It is therefore wrong to interpret Paul in such a way as to suggest that it did not matter whether Abraham put his faith into practice or not. What Paul meant was that no one obtains the gift of justification on the basis of merit derived from works performed beforehand, because the gift of justification comes only from faith." (Concerning the Epistle of St. James)

Bede's use of the phrase "those who understand by this" clearly indicates his recognition of this doctrine being taught in his time. Bede disapproves of this belief, highlighting its existence alongside his disapproval. Notably, the individuals Bede criticized do not align with the classical Reformed or Lutheran perspective of faith alone, as he mentioned the belief that immoral conduct has no bearing on salvation, indicating the presence of individuals arguing for the salvation of even the morally compromised Christian. 

Despite almost all the previous mentions being from western Christianity (as it seems Free Grace was primarily a western doctrine), some eastern writers such as Chrysostom (347 – 407) addresses objections likely raised by early proponents of a Free Grace ideology in several instances, as evidenced in his commentary on John. For instance:

"He that believeth on the Son, is not judged." He that "believeth," not he that is over-curious: he that "believeth," not the busybody. But what if his life be unclean, and his deeds evil? It is of such as these especially that Paul declares, that they are not true believers at all"

"Is it then enough, says one, to believe in the Son, that one may have eternal life? By no means."

Chrysostom's responses suggest a rebuttal to arguments advocating for salvation based solely on faith, drawing from the Gospel of John. This indicates his awareness of such arguments circulating, implying the existence of Free Grace theology. 

Conclusion

These facts show the early existence of Free Grace ideas on topics such as apostasy, eternal security and repentance. Although scripture is our final authority, and church history should not determine our beliefs authoritatively, this demonstrates the fact that Free Grace is not a new idea. While the accounts of Free Grace theology mainly come from hostile sources, this is likely due to the fact that as time progressed, Augustinian influence (which rejected the concept) caused their writings to stop being copied, as zealous Augustinian scribes would prefer not to spend long time copying treatises which are contrary to their ideas.

(AI was used to refine the language used in this article, however the substance of the text is all human made)




 


Tuesday, January 16, 2024

Why the Pericope Adulterae (John 7:53–8:11) belongs in the Bible.

Christ and the woman taken in adultery,
 drawing by Rembrandt
The Pericope Adulterae or the story of the woman caught in adultery refers to John 7:53–8:11, which eclectic textual critics today regard as uninspired. Although it is found in most modern translations, it is always footnoted to say that it is not original. This passage has been used by millions of Christian throughout history, being a strong depiction of the wisdom of Jesus Christ and to take this passage out of the scriptures to me is disastrous. I thus take the opposite view to most modern eclectic textual critics, as I believe that this text belongs to the original text of John. 
This article will seek to defend the story as a part of the original gospel of John.

Manuscript Evidence

Firstly, it should be noted that the wast majority of all manuscripts contain this story. It is present in virtually all of the Byzantine text-type manuscripts which although are later than the Alexandrian manuscripts, constitute a majority of all New Testament manuscripts in Greek that exist. Thus, the one who wishes to reject this as an authentic story must ask themselves, how is it possible that the scribes would have added such an edit into the text? What motives would there be for scribes to add this into the text in large numbers?
However, those who deny this as an authentic part of the New Testament scripture often argue that this text is not found in the most early manuscripts, thus the later ones do not have the same weight, even if there are more of them.
Even though it is true that particularly the manuscripts of the Alexandrian region lack this text, it is still found in the early Codex Bezae from the 400s. The Codex Bezae includes the Pericope Adulterae within the main text, without indicating any doubt on its authenticity. It is also found very early on in the Latin manuscripts, the Latin Vulgate dates to the late 4th century, which is close to the timing of the Vaticanus and the manuscripts used by Jerome were likely of similar age as the Vaticanus. Therefore, the Latin Vulgate is an important witness to the Pericope Adulterae. It is also found in many of the Vetus Latina manuscripts, and so the comments that this story is missing from the earliest manuscripts is very selective, as it does not take into account the early Western manuscripts.
Codex Delta's blank space

It should also be noted that some of the manuscripts which do not contain this text still contain a large blank space, which is just  enough to fit in John 7:53-8:11. Therefore, although the scribes may have not seen it as authorative, this testifies to the scribes' memories of the text being in existence.
A short list of some manuscripts before the 10th century which include the pericope include:
  • Latin Vulgate (383ad) (although we do not have the original Vulgate manuscript, we know that the original included the passage)  (Latin)
  • Codex Bezae (400ad) (Latin and Greek)
  • Codex Palatinus (400ad) (Latin)
  • Codex Corbeiensis (400ad) (Latin)
  • Codex Veronesis (400ad) (Latin)
  • Codex Sarzanesis (400ad) (Latin)
  • Codex Fuldensis (541ad) (Latin)
  • Codex Usserianus Primus (600ad) (Latin)
  • Unicial 047 (700ad) (Greek)
  • Unicial 0233 (700ad) (Greek)
  • Book of Mulling (700ad) (Latin)
  • Basilensis A. N. III. 12 (700ad) (Greek)
  • Seidelianus (800ad) (Greek)
  • Cyprius (800ad) (Greek)
  • Campianus (800ad) (Greek)
  • Unicial 030 (800ad) (Greek)
  • Petropolitanus (800ad) (Greek)
  • Boorelianus (875ad) (Greek)

The Early Christians

We find this story quoted by multiple early Christians early on, especially within the western church. It was quoted as scripture by Ambrose (4th century), Augustine (4th century), Jerome (4th century), Pacian (4th century), Peter Chrysologus (5th century), Prosper of Aquitane (5th century) and Cassiodorus (6th century):

Put to death the thief. Stone the petulant. Choose not to read in the Gospel that the Lord spared even the adulteress who confessed, when none had condemned her; that He absolved the sinner who washed His feet with her tears; that He delivered Rahab at Jericho, itself a city of the Phoenicians; that He set Tamar free from the sentence of the Patriarch; that when the Sodomites also perished, He destroyed not the daughters of Lot; willing likewise to have delivered his sons-in-law, had they believed the destruction to come.” Letter 3(39) Against the treatise of the Novatians (Pacian)

None of the accusers of the woman taken in adultery were without sin. Christ wrote their names in the earth (Jerome, Against the Pelagians (Book 2.17))

enemies of the true faith, fearing, I suppose, lest their wives should be given impunity in sinning, removed from their manuscripts the Lord’s act of forgiveness toward the adulteress, as if He who had said ‘sin no more’ had granted permission to sin (Augustine, Corpus Scriptorum Ecclesiasticorum Latinorum)

 Now, it is not contested that this text was widely know in the Western church, nevertheless due to an outdated claim, some have argued that this passage was totally unknown in the writings of the east until around the 12th century, to give an example Metzger wrote thus: "Euthymius Zigabenus, who lived in the first part of the twelfth century, is the first Greek writer to comment on the passage, and even he declares that the accurate copies of the Gospel do not contain it". Not to mention that we have manuscripts from the east before the 12th century which contain this story, we also have multiple eastern attestations to the story of the adulteress in the very early church. Didymus the Blind in the 4th century, living in Alexandria mentioned that he knew of multiple manuscripts which included this story, Didymus writing:

We find therefore in certain Gospels. A woman it says was condemned by the Jews for a sin and was being sent to be stoned in the place where that was customary to happen. The saviour it says when he saw her and observed that they were ready to stone her said to those who were about to cast stones ‘He who has not sinned let him take a stone and cast it ‘ If anyone is conscious in himself not to have sinned let him take up a stone and smite her. And no one dared. Since they knew in themselves and perceived that they themselves were guilty in some things they did not dare to strike her

Jerome
Jerome (400ad) additionally mentioned that this story was found in many Greek manuscripts, which are likely eastern, as Jerome did not seem to make use of the western Greek texts in his Vulgate:

in the Gospel according to John in many manuscripts, both Greek and Latin, is found the
story of the adulterous woman who was accused before the Lord (Migne. Patrologiae Cursus Completus. Series Latina, Volume. 23, col. 579.)

This story was referenced to explicitly as early as the 3rd century in the Didascalia, which reads:

If, however, you do not receive a penitent back, being without mercy, you have sinned against the Lord God, since you would not have obeyed nor trusted in God our Saviour, nor acted as did he on account of the woman who had sinned, when the elders set her before him and departed, leaving judgement in his hands. He looked into her heart and asked whether the elders had condemned her. When she said not, he said to her: ‘Go, nor do I condemn you.’

Interestingly, Agapius of Hierapolis (10th century) writes that Papias in the early 2nd century already knew of this passage in the Gospel of John:

 And there was at that time in Menbij [Hierapolis] a distinguished master who had many treatises, and he wrote five treatises on the Gospel. And he mentions in his treatise on the Gospel of John, that in the book of John the Evangelist, he speaks of a woman who was adulterous

It should be also noted that the text was quoted by Rufinus of Aquilea (345-411ad), who although was a western Christian, studied under Didymus the Blind in the east, and thus was familiar with Eastern manuscripts quoted it as scripture:

 A woman taken in adultery was brought before our Lord by the Jews, so that they might see what judgment he would pronounce according to the law. He, the merciful and pitying Lord, said: ‘He that is without sin among you let him cast a stone at her. And then, it is said, they all departed.”

 Other early Eastern, Aramaic or Greek speaking authors who reference the passage include the Apostolic Constitutions (4th century), Pseudo-Athanasius (6th century) and Zacharias Rhetor (6th century). A 10th century Greek named Nikon also accused the Armenians as deleting the passage from their manuscripts "casting out the account which teaches us how the adulteress was taken to Jesus . . . saying that it was harmful for most persons to listen to such things" (S. S. Patrum J. B. Cotelerius, Antwerp, 1698, vol. i, p.235) So how can the claim that it was unknown to the Greek speaking world until Euthymius Zigabenus be still made by textual critics? 

Greek canon table from the Monastery of Epiphanus
There exists also evidence of it being known by the 5th or the 6th century in Egypt. We have found canon tables from Thebes, Egypt which date to the 6th century, containing the story of the adulteress. Although fragmentary, the numbers necessitate it's existence in it. We also found ivory pyxides from Egypt that were dated to the 5th or the 6th century, which depicted the story of the adulteress.

Additionally, some have pointed out that the 2nd century Gospel of James may perhaps include allusions to the Pericope Adulterae, as it reads "If the Lord God has not revealed your sins, neither do I condemn you" (16,2) (There is a variant in the text, where some manuscripts read "condemn" and some read "judge", however we see this variant in the biblical texts also. Many Byzantine manuscripts read "judge" while the TR reads "condemn"). This might be a possible allusion to the Pericope Adultarae in the Gospel of John, where it reads: "She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.". It has also been pointed out that the Gospel of James contains multiple other parallers to the story of the adulteress, making it very likely to have drawn from it as a source.

The omission of the pericope

Augustine and Nikon evidently theorized that this passage was omitted by some copyists due to theological piety. While it is possible that some copyists might have done that, I do not believe that it is a sufficient reason for its absence in most of the manuscripts we have, instead James Snapp has pointed out that this text was skipped during the Pentecost readings, thus a scribe may have put marks on the text to point out that it should be skipped during these readings. Later copyists may have mistaken these marks as meaning that this text should be omitted. It also seems that some copyists relocated the pericope elsewhere in the Gospels (as is customary in the Georgian manuscripts), which likely happened for the same reasons as the omission. 



Monday, January 8, 2024

A Short Criticism Of Zane Hodges' Atonement Theology

Zane Hodges
 Zane Hodges and GES hold to a distinct form of universal atonement, where the death of Christ takes away the eternal punishment for sins from every man unconditionally, from both believer and unbeliever. He avoided universalism by denying that hell is a payment for our sins but as the result of not having eternal life (which he defined as distinct from being saved from the penalty of sin).

However, there are multiple problems with this view, and these have been pointed out by Jody Dillow in his book "Final Destiny". The scriptures speak of hell as the punishment for sins multiple times, the chief examples include 2 Thessalonians 1:9 and Matthew 25:46, both of which call hell punishment:

Matthew 25:46: And these will go away into everlasting punishment, but the righteous into eternal life.

2 Thessalonians 1:9: These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power,

Special attention should be paid to 2 Thessalonians 1:9, as it uses the Greek word "tino", which specifically refers to a payment (Thayer's Greek Lexicon). Now, if the payment of the eternal penalty of sin is not conditional upon faith, then how can this verse speak of it as payment?

What about John 1:29 however? Many of those who believe in Hodges' view argue that the traditional view of the atonement makes it so that Jesus only "potentially" died for all, as Wilkin writes:

Four-point Calvinists and Arminians say that Jesus Christ died for everyone, but that it only counts for those who believe that He is God, that He died for their sins, and that He rose bodily from the dead. Until you believe those things, you do not gain the benefit of Christ dying for your sins. In this view, Christ’s death is potentially for all, but is actually only for those who believe in the atonement. 

I have multiple criticisms of these comments, firstly, it is not merely 4-point Calvinists and Arminians who hold to this view, it is also taught by Provisionists/Baptist traditionalists, Lutherans and Anglicans along with almost all non-Calvinists traditions. This view has also been taught by Free Grace theologians, for example Dillow writes:

This view teaches that the death of Christ provisionally achieved a satisfaction  for the sins of all men, and it becomes actual for the one who believes. The atonement  is “sufficient for all,” but “efficient” for those who believe on Christ alone for justification.

 What then was the atonement intended to accomplish? The intent of the  tonement is to satisfy the justice of God completely in a limited and specific sense.  The intent of the atonement as Paul explained elsewhere was “for the demonstration,  I say, of His righteousness at the present time, so that He would be just and the  justifier of the one who has faith in Jesus” (Romans 3:26). The atonement freed  God so that He would be just when He justified those who believed. It did not obligate  Him to provide a payment to anyone, but it made the payment available to “the one who has faith in Jesus.”

Wilkin's comments on this view making the atonement "potentially for all", I would argue are a mischarecterization. Jesus did in actuality for every man,  Jesus actually took away the sin of every man by paying for it in the cross, however we receive it by believing in Jesus, Ryrie makes an analogy for this view:

In one school where I have taught, the student aid was handled in this way.  People made gifts to the student aid fund. Needy students applied for help from that fund. A committee decided who would receive aid and how much.  But when the actual money was distributed, it was done by issuing a check to the student, who then was expected to endorse it back to the school, which  would then place the credit on his account. The money was not moved directly from the aid fund to the individual student’s account. The student had to receive it personally and place it on his account. Let us suppose you gave a gift to cover one student’s tuition for one year. You could properly say that his tuition was fully paid. But until the selection is made by the committee, and until the student receives the gift and places it on his account,his tuition is not paid. If he fails to endorse the check, it will never be paid even though it has been paid

This is not meant to be a personal attack on Hodges, however I majorly disagree with him on this issue.

Wednesday, January 3, 2024

Free Grace Quotes From History

Clement of Rome
 Clement of Rome (96ad)
All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen. (Letter to the Corinthians)

Mathetes (2nd century)

In whom was it possible for us, the lawless and ungodly, to be justified, except in the Son of God alone? O sweet exchange, O the incomprehensible work of God, O the unexpected blessings, that the sinfulness of many should be hidden in one righteous man, while the righteousness of one should justify many sinners ( Epistle to Diognetus)

Tertullian (2nd century)

Now in Greek the word for repentance (metanoia) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of  varying circumstances (Against Marcion, book 2, chapter 24)

(Tertullian did not believe in eternal security, but shows the same understanding of repentance)

Ambrosiaster (4th century)

"we find Ambrosiaster teaching that, while the really wicked, 'will be tormented with everlasting punishment', the chastisement of Christian sinners will be of a temporary duration." (J.N.D. Kelly, Early Christian Doctrines [San Francisco, California: HarperCollins Publishers, 1978], p. 484)

Jerome (347 –  420)
"Jerome develops the same distinction, stating that, while the Devil and the impious who have denied God will be tortured without remission, those who have trusted in Christ, even if they have sinned and fallen away, will eventually be saved. Much the same teaching appears in Ambrose, developed in greater detail." (J.N.D. Kelly, Early Christian Doctrines [San Francisco, California: HarperCollins Publishers, 1978], p. 484)

Jovinian (405ad)

Those, who are once with full faith born again by [spiritual] baptism, cannot be overcome by the devil (quote from Jerome's "contra Jovinianum")

Augustine (354 – 430)

Augustine mentions many in his day who believed in OSAS, although he disagreed with it:

But, say they, the catholic Christians have Christ for a foundation, and they have not fallen away from union with Him, no matter how depraved a life they have built on this foundation, as wood, hay, stubble; and accordingly the well-directed faith by which Christ is their foundation will suffice to deliver them some time from the continuance of that fire, though it be with loss, since those things they have built on it shall be burned. (City of God)

"But the reason why our opponents think that the one person may be admitted, but not the other, is this: they think that these persons are saved, although by fire, if they believe in Christ.... They are saved, so they think, even though they do not correct their evil ways" (On Faith and Works))

Pseudo-Chrysostom (400ad)

But seeing that to break the least commandments and not to keep them are  one and the same, why does He say above of him that breaks the  commandments, that he shall be the least in the kingdom of heaven, and here  of him who keeps them not, that he shall not enter into the kingdom of  heaven? … For a man to be in the kingdom is not to reign with Christ, but  only to be numbered among Christ’s people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them. But he who enters into the kingdom,  becomes partaker of His kingdom with Christ. Therefore, he who does not  enter into the kingdom of heaven, shall not indeed have a part of Christ’s glory, yet shall he be in the kingdom of heaven

Caesarius of Arles (470 –  542 AD)
For many say: I believe; and they think that faith alone without good works is sufficient. (Sermon 186)

The Reformation

Leupold Scharnschlager (1500ad)

Even today some understand Christ and Paul as ascribing righteousness and life to faith alone, as if a faith without deeds and fruit is enough for salvation.

Martin Luther (1500ad)

Even if he would, he could not lose his salvation, however much he sinned, unless he refused to believe. For no sin can condemn him save unbelief alone. (The Babylonian Captivity) 

(Luther later changed his mind)

John Calvin (1500ad)
But if we are elected in him, we cannot find the certainty of our election in ourselves; and not even in God the Father, if we look at him apart from the Son. Christ, then, is the mirror in which we ought, and in which, without deception, we may contemplate our election. (Institutes of the Christian Religion)

Repentance [of sins] is not placed first, as some ignorantly suppose, as if it were the ground of the forgiveness of sins (Institutes)

To salvation Paul seems to make repentance [of sins] the ground of salvation. Were it so, it would follow, that we are justified by works. (Calvin's Commentaries, 2 Corinthians 7)

Nicolaus Von Amsdorf (1500ad)

All those who teach and write that good works are necessary for salvation are going directly against Luther, yes, directly against themselves. For Luther of blessed and holy memory writes everywhere and especially on Galatians that good works not only are not necessary for salvation, but are also harmful to salvation”

"And they themselves also write and cry out that we obtain forgiveness of sins and eternal salvation by pure grace, without our works or merit, purely for free. Now if this, their own confession, is true, how then can our good works be necessary for salvation (which we have already obtained for free, by grace, before any good work, as they themselves confess)? This is contrary to their very own confession."

Book of Concord (16th century)

Concord mentions many early Anabaptists as teaching eternal security:

 "They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such perfection in this life that they cannot sin."

John Cotton (1585 – 1652)

Trulie it is hard to perceive when men differ, and therefore it is not an easie matter to make such use of sanctification, as by it to beare witnesse unto justification

John Colquhoun (1748-1827)

How then can his repentance [of sins] atone for his iniquities, or entitle him to the favour of God and to the happiness of heaven? How can that evangelical repentance, which he is incapable of exercising till after his sins be all forgiven on the ground of an infinite atonement imputed to him, make atonement for them? How can that true repentance, which he cannot exercise until in justification he be already entitled to eternal life, entitle him to eternal life? Does not the consummate righteousness of Jesus Christ, imputed for justification, entitle the believer fully to it? What need is there, then, that his repentance should entitle him? (Evangelical Repentance)



A Clear Biblical Gospel Presentation

(If you prefer to listen to the gospel in a video format, watch this video from the Youtuber "Onorato Diamante" whom I strongly re...