I have republished my articles

 As a brief announcement, after my long period of study, I have decided to republish most of my old articles.

Why I disabled most of my previous articles

 This is a short post, but I I wanted to give this information to anyone who happens to see my blogspot. 
I temporarily disabled almost all of my non-historical articles some weeks ago, as I believe to need more time to study the Bible and exegesis in order to be able to bear the responsibility of publically teaching the Bible, as per James 3. While I am fully certain about the truth of Free Grace theology and Dispensationalism, I am still trying to work around other more detailed doctrines, and I am planning to do major work on the blog and perhaps revise my booklets after I feel that I have studied enough.

Free Grace Theology In The Landmark Baptists - Ben M Bogard (1868 – 1951)

Courtesy of the Arkansas State Archives

Ben M Bogard (1868 – 1951) was an influential Landmark Baptist and the founder of the "American Baptist Association". He was a strong critic of the ecumenical movement, believing that Baptists only form the "bride of Christ", going to the radical of teaching that although non-Baptists are saved by faith, they are in a sense "lower rank" Christians. This is a highly controversial view and is often criticized as being an appropriation of the Roman Catholic view of apostolic succession. This "Baptist brider" view is something which I view as clearly anti-scriptural.

However, I often make a point of exploring the writings and ideas of past figures to understand their perspectives. While reading Bogard's debate with Eugene S. Smith, I noticed that, in some respects, his views on eternal security closely aligned with the Free Grace view of assurance and perseverance.

For example, when Eugene S. Smith accused Bogard of trying to preach comfort to Christians, instead of arguing like John MacArthur that "our sanctification is our ground of assurance", Bogard instead replied:

"Well,— now, my friend said Bogard preaches the doctrine of assurance and safety. Yes, sir. In Hebrews 6:18,19, where it says that by "two immutable things, in which it is impossible for God to lie, we might have a strong assurance — strong consolation, who have fled for refuge to lay hold upon the hope set before us which hope we have as an anchor of the soul, both sure and stedfast." A thing that is sure is not uncertain. A thing that is sure, is not unstable. The idea of saying a thing is sure and yet not sure. I preach the doctrine of assurance, indeed I do. Why, he said, I preach, me and my people, Smith and his people preach the doctrine of scare"

Bogard also continues:

"I would be the most miserable man on earth if I thought that I might go to sleep tonight and wake up in the morning in hell, because maybe I did something wrong today, unforgiven"

However, Eugene S. Smith argued that those who fall into sin certainly lose their salvation, as he argued that God would be allowing sin to exist without consequence if people were eternally secure. Yet, Bogard replied that God will discipline those who fall into sin, thus eternal security does not mean that we are consequence free:

"How could he lose it? Well, you say, "Hold on here— won't God punish them? Won't some people die in sin?" Well, I believe that even a preacher sometimes may be put to death on account of sin. Wasn't Moses put to death because he sinned? Yes, sir, God said, "You shan't enter into Palestine because you sinned." But Moses went to heaven— he was punished in the flesh for the sins of the flesh. In the ninth chapter of Mark we find Moses standing up there with Elijah, and Peter and James and John and he is up on the Mount of Transfiguration though he died in the wilderness on account of his sin. Uzza, one of God's men, touched the ark and was struck dead, but does he go to hell? Certainly not— God punishes in the flesh for the sins of the flesh and in I Corinthians 11:30, "For this cause some are weak and sickly among you and many sleep." In other words, people are punished in the flesh for the sins of the flesh— even sometimes causing them to die and cutting off a career that was not finished because of their sins, like it was in the case of Moses"

Bogard even affirmed that Christians who fall into heresy may be saved:

"Well, some erred concerning the faith, made mistakes concerning the faith— don't say they lost salvation"

What I also found interesting was Bogard's understanding of Hebrews 6, as he denies both the Arminian loss of salvation view, and the Calvinist "false professors" view, instead he seems to take a position similar to Charles Ryrie, arguing that the passage is only a hypotethical:

"Hebrew six— "If they fell away after they once received the truth and tasted the good word of God and the power of the world to come, it is impossible to renew them again, unto repentance." That's a fact. If they fall away— but the ninth verse said following "But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." There were some who thought they could fall from Grace and Paul said: "If you should fall away you never could get it back." That's all— like it is in the fifteenth chapter of I Corinthians, where it said that some said there is no resurrection. Paul said, "If there be no resurrection, your faith is vain." Did he mean to say that possibly there was no resurrection? Certainly not, but he took them at their own word and if you are right about this thing of there being no resurrection, then there is nothing in our religion at all, so if you are right about your idea of falling away from Grace, and you couldn't get it back again — but, beloved, we are persuaded better things of you and things that accompany salvation though we thus speak."

Now, I think there are better ways to understand Hebrews 6, but it is interesting how Bogard does not take this passage as referring to false professors.

 

Thus, it seems like Bogard's understanding of salvation in some ways was close to Free Grace theology, nevertheless this does not mean he was always fully consistent or always agreed with Free Grace positions,  and there are a number of things which most Free Grace advocates would reject in Bogard's writings. Nevertheless, in some ways Bogard's views were similar to a Free Grace understanding of salvation, showing the emphasis on assurance in Baptist circles.

All quotes are taken from Smith-Bogard Debate. (1942, May 12-15). A Discussion Between Eugene S. Smith (Christian) and Ben M. Bogard (Baptist). Held in Dallas, Texas.

You Deny The New Birth! Answering Objections to Free Grace

Often brought forth by advocates of Reformed Theology is that Free Grace theology, by allowing for the possibility of perpetually carnal Christians to be saved, is denying the new birth. However, this argument is flawed as it is born from a rather unbiblical understanding of the two natures of the believer. 

The Bible does not teach that our old nature is changed or totally taken away at the moment we are born again. Instead, we are given a new nature which we are told to walk in. However, the old nature still remains in us, and we have the ability to choose in which nature we want to walk in. Notice how in Ephesians 4 Paul gives to saved Christians the command to walk in the in the new nature, as he writes:

22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

23 And be renewed in the spirit of your mind;

24 And that ye put on the new man, which after God is created in righteousness and true holiness.

The fact that Paul is giving this as a command, implies that the Christian has a degree of choice to walk in either.  This distinction between the flesh nature and the spirit nature is put together clearly in Galatians 5:17 which reads: 

17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

Thus, we have two natures in us which are constantly in conflict, the reason why some Christians can be carnal is that we still have the flesh, and sometimes people unfortunately choose to live in the flesh rather than the new nature. We this happening in the book of Corinthians, where it names Christians who live carnally:

1 Corinthians 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?

Notice how the same people who are called "carnal" are also called "brethren". Thus they were saved, despite walking in the flesh.  I like how the Baptist Evangelist and Pastor John R Rice described the conflict of our two natures, as he wrote:

Now a Christian should live a consecrated Christian life but that does not automatically follow.  People who are saved will find, like Paul, "When I would do good, evil is present with me . . . . So then with the mind I myself serve the law of God; but with the flesh the law of sin" (Romans 7:21,25). 

Every saved person still has the old carnal nature and often-times has the same kind of temptation he had before. Some people who have truly been born again have a desperate fight to quit tobacco, and some have never seemed to get the victory over that or other bad habits. Some Christians have never learned to trust the Lord enough to bring tithes and offerings, and some have never learned to win souls. When a baby is born, he is not born grown. Being born is one thing; growing is another thing entirely.

So the thing to do is to take for granted that people are saved when they trust Christ for salvation. Then one should set out to teach them to read the Bible daily, to learn to pray about their daily needs, to confess their sins and failures and grow in grace day by day. It is as foolish to expect young Christians to be good Christians by themselves as it is to expect a child, born in the family, to automatically be a great credit to the family without any rearing—whether they are spiritual babes or physical babes. I assure you that unless people are taught to be consecrated Christians, taught to read the Bible and pray, they are not likely to be good Christians, even if they are truly born again.

SOURCE: Dr. Rice... Here Are More Questions, by John R. Rice, pg. 76,77, Sword of the Lord Publishers; ISBN: 0-87398-157-X

However, do not believe something because a man said it. Test all doctrines by the scripture, which clearly shows the distinction of our two natures.

Did All Baptists Teach Lordship Salvation Before Jack Hyles? Answering Thomas Ross

Thomas Ross is a contemporary Baptist theologian with a decent influence among especially Landmarkist Baptists. While some of his work is highly informative, and I found his defense of the Classical Nicene view of the Trinity particularly edifying. However, when it comes to soteriology and things such as Baptist Briderism, I strongly disagree with him.

Ross is a staunch proponent of Lordship Salvation and has asserted that any church identifying as Baptist while teaching Free Grace theology stands outside the true churches of Christ. He has argued that Baptists, before the rise of Jack Hyles in the 1950s, unanimously affirmed Lordship Salvation. However, this claim is historically inaccurate.

Adressing the argumentation

Ross in his article "Historic Baptist Doctrine, Receiving Christ as both Savior and Lord or the So-Called Lordship Salvation, and the So-Called Free Grace Gospel" quotes multiple Baptist confessions which do affirm Lordship salvation. However, this does not mean that everybody agreed with those confessions.   A notable example is Archibald MacLean (1733–1812), who wrote: "Now, when men include in the very nature of justifying faith such good dispositions, holy affections and pious exercises of heart as the moral law requires, and so make them necessary (no matter under what consideration) to a sinner's acceptance with God, it perverts the Apostle'3 doctrine upon this important subject, and makes justification to be at least " as it were by the works of the law." (The commission given by Jesus Christ to his apostles illustrated). Similar non-Lordship views seem to have been held by the Irish Baptist Alexander Carson (1776 – 1844), who argued that salvation is simply by faith, and not about the excellence/quality of the faith, stating: "They who speak of salvation being by faith, on account of the excellence of faith itself, are virtually on the same foundation with those who preach salvation directly by works." (Carson, Letters to the Author of “Evangelical Preaching,” 37; idem, Works 1:354.).

Another person who lived slightly later to note is Robert Govett (1813 – 1901) who although was influenced by the Plymouth Brethren, was also closely associated with British Baptists, and his conversion out of Anglicanism was primarily caused by him witnessing a Baptist baptism, also later being immersed in that same Baptist church. Robert Govett is often seen as an early Free Grace theologian, strongly emphasizing the distinction of reward and grace, arguing that true Christians can live carnally, as he states in the introduction of his book "enterance into the kingdom":

The propositions intended to be proved in the present pages are two. 

1. That eternal life is God's unconditional gift TO believers. 

2. That believers' participation in the kingdom OF Christ is conditional on their conduct, as good or evil. (Entrance into the kingdom)

Thus, Govett argued that while every believer will be saved even if they are carnal, yet their reward of the reign in the kingdom is by works, as he later stated:

In considering the difference between the conditions on which eternal life, and the kingdom of God respectively are set, the testimony of the Holy Spirit in the third chapter of Philippians is very important. Let us contemplate it then. 

However, Govett took these concepts too far by arguing that the millennium itself is a reward, which unfaithful believers would miss, although they would still get to enjoy the new earth in eternity. Nevertheless, Govett did not teach Lordship salvation as he taught that believers who did not have a clean conduct would spend eternity with God.

Even closer to our time, John R. Rice, a Baptist pastor who began his ministry in 1926, expressed views that align closely with Free Grace theology, well before Jack Hyles came to believe in similar ideas. Rice strongly affirmed the dual nature of the believer and the reality of carnal Christians, emphasizing that salvation does not automatically result in a transformed life without discipleship and spiritual growth. He wrote:

Now a Christian should live a consecrated Christian life but that does not automatically follow.  People who are saved will find, like Paul, "When I would do good, evil is present with me . . . . So then with the mind I myself serve the law of God; but with the flesh the law of sin" (Romans 7:21,25). 

Every saved person still has the old carnal nature and often-times has the same kind of temptation he had before. Some people who have truly been born again have a desperate fight to quit tobacco, and some have never seemed to get the victory over that or other bad habits. Some Christians have never learned to trust the Lord enough to bring tithes and offerings, and some have never learned to win souls. When a baby is born, he is not born grown. Being born is one thing; growing is another thing entirely.

So the thing to do is to take for granted that people are saved when they trust Christ for salvation. Then one should set out to teach them to read the Bible daily, to learn to pray about their daily needs, to confess their sins and failures and grow in grace day by day. It is as foolish to expect young Christians to be good Christians by themselves as it is to expect a child, born in the family, to automatically be a great credit to the family without any rearing—whether they are spiritual babes or physical babes. I assure you that unless people are taught to be consecrated Christians, taught to read the Bible and pray, they are not likely to be good Christians, even if they are truly born again.

SOURCE: Dr. Rice... Here Are More Questions, by John R. Rice, pg. 76,77, Sword of the Lord Publishers; ISBN: 0-87398-157-X

We should also note that the Scofield Reference Bible was very popular among many Baptists even before Jack Hyles. Scofield often held a Free Grace understanding of multiple topics, such as the possibility of a carnal Christians and not placing assurance in our sanctification. It would seem likely that countless individuals whose writings are not passed unto us would have been influenced by these views.

Thus, I believe Thomas Ross is oversimplifying the data by focusing too much on the Baptist confessions, as Baptists have always held to congregational church governance, thus churches often held to a wide range of beliefs due to their independence from each other. Thus, as we see today a mixture of views on salvation among Baptists, we also can see it in the past.

Did Catholicism And Orthodoxy Prohibit The Laity From Reading The Bible?

Both the Catholic and Orthodox churches, at various points in history, placed restrictions on the laity’s access to the Bible in vernacular languages. While a few vernacular translations were produced, their widespread distribution was not permitted. Today, however, there is some skepticism surrounding this historical fact, but the sources on these matters remain clear. It is also often claimed that the Orthodox Church permitted vernacular translations at a time when Catholicism forbade them, yet this is not accurate. Indeed, both Western and Eastern authorities imposed restrictions on the unrestricted reading of the Bible, as seen in several ecclesiastical statements. The Council of Toulouse (1229) decreed:

We prohibit also that the laity should be permitted to have the books of the Old and the New Testament; unless anyone from the motives of devotion should wish to have the Psalter or the Breviary for divine offices or the hours of the blessed Virgin; but we most strictly forbid their having any translation of these books

Pope Innocentius III excommunicating the Albigensians (left),
Crusade against the Albigensians (right)
(British Library, Royal 16 G VI f. 374v)

Such the same was also stated by the council of Tarragona, which declared:

No one may possess the books of the Old and New Testaments, and if anyone possesses them he must turn them over to the local bishop within eight days, so that they may be burned

The council of Constance in the 1415s also condemned John Wyclif as "that pestilent wretch of damnable heresy who invented a new translation of the scriptures in his mother tongue". In fact, even as far as the 1800s when they had given some more room for translation, the Pope said thus:

"For you should have kept before your eyes the warnings which Our predecessors have constantly given, namely, that, if the sacred books are permitted everywhere without discrimination in the vulgar tongue, more damage will arise from this than advantage. Furthermore, the Roman Church, accepting only the Vulgate edition according to the well-known prescription of the Council of Trent, disapproves the versions in other tongues and permits only those which are edited with the explanations carefully chosen from writings of the Fathers and Catholic Doctors, so that so great a treasure may not be exposed to the corruptions of novelties, and so that the Church, spread throughout the world, may be ‘of one tongue and of the same speech’ [Gen. 11:1].” (Pope Pius VII, 1816 A.D)" 

Church historian Philip Schaff also points out similar occasions in the Western Church, noting that vernacular translations were banned by Pope Gregory VII in Bohemia:

Owing to lack of culture among the Germanic and Romanic peoples, there was for a long time no thought of restricting access to the Bible there. Translations of Biblical books into German began only in the Carolingian period and were not originally intended for the laity. Nevertheless the people were anxious to have the divine service and the Scripture lessons read in the vernacular. John VIII in 880 permitted, after the reading of the Latin gospel, a translation into Slavonic; but Gregory VII, in a letter to Duke Vratislav of Bohemia in 1080 characterized the custom as unwise, bold, and forbidden (Epist., vii, 11; P. Jaff, BRG, ii, 392 sqq.). This was a formal prohibition, not of Bible reading in general, but of divine service in the vernacular.

Allowing all Christians to read the Bible was also prohibited by the Eastern Orthodox council of Jerusalem, which states:

Should the Divine Scriptures be read in the vulgar tongue [common language] by all Christians?

No. Because all Scripture is divinely-inspired and profitable {cf. 2 Timothy 3:16}, we know, and necessarily so, that without [Scripture] it is impossible to be Orthodox at all. Nevertheless they should not be read by all, but only by those who with fitting research have inquired into the deep things of the Spirit, and who know in what manner the Divine Scriptures ought to be searched, and taught, and finally read. But to those who are not so disciplined, or who cannot distinguish, or who understand only literally, or in any other way contrary to Orthodoxy what is contained in the Scriptures, the Catholic Church, knowing by experience the damage that can cause, forbids them to read [Scripture]. Indeed, it is permitted to every Orthodox to hear the Scriptures, that he may believe with the heart unto righteousness, and confess with the mouth unto salvation {Romans 10:10}. But to read some parts of the Scriptures, and especially of the Old [Testament], is forbidden for these and other similar reasons. For it is the same thing to prohibit undisciplined persons from reading all the Sacred Scriptures, as to require infants to abstain from strong meats.

While it is true that translations such as the Augsburger Bible were created during this era, their distribution was tightly controlled, and the laity was largely restricted from having access to them.  This runs wastly contrary to scripture, which makes the reading of scripture extremely important "have ye not read" (Matthew 12:3). And while both Catholicism and Orthodoxy today allow the reading of the Bible in the vernacular, this aspect of their history remains a dark chapter, marked by a reluctance to fully embrace the accessibility of Scripture to all believers. 

A Biblical Understanding Of The Trinity - The Classical Trinity Versus The Social Trinity

 The trinity is defined as there being one God in three persons, the Father, Son and Spirit. The most explicit affirmations of this doctrine is the Johannine comma in 1 John 5:7, which reads "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." This verse was used by some early Christians as early as the 200s to defend the doctrine of the trinity and is found in many ancient Latin manuscripts. However, this article is not intended to further dwell on the case for the authencity of this verse. Nevertheless, the concept of the trinity is all over the rest of the Bible. We see the three persons mentioned in the great commission in Matthew 28:19 "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:" and in the Pauline epistles in places such as 2 Corinthians 13:14 "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.".

The trinity

However, there are differences among Christians how they understand the trinity. People are often put into two ”camps” on the trinity (although sometimes people have mixed models). The first model is the ”classical trinity”, while the second is the ”social trinity”. These two differ in some important areas, although neither side should view each other as heretical, as we are dealing with details of the trinity and not the entire concept itself. 

The differences between these two views mostly boils down to the issue of how the persons of the trinity are distinguished from each other. In the classical model, the persons of the trinity are distinguished from each other by their eternal relations of begetting and procession, however they share in the one divine will which they all share from the divine essence, while social trinitarianism distinguishes the persons through having distinct centers of volition, knowledge and emotion.

Both classical trinitarians and social trinitarians agree that essence answers to the word "what", while person to the word "who", being distinct subjects of action. However, they differ on this topic if will should be ascribed to person or essence. Thus, in the classical view, nature provides the capacity to will, while person is the agent who wills, while in social trinitarianism person providides both the capacity and is the agent who wills.

This article deals with these distinctions and examines which position is more Biblical.

One divine will or three divine wills?

A person must have a will to be a person; however, is that will an attribute of the essence of the person or a property of personality itself? This can sound complicated, so let me explain in more easy terms. The trinity is the doctrine that God is one in essence in three persons. Thus, the question then is on the topic if will belongs to the essence, or as a property of person itself.

Looking at the Bible for answers, it seems that the answer is that will belongs to essence, since the Bible always speaks of the will (singular) of God, not the wills (plural) of God. We see in the following scriptures examples:

1 Thessalonians 5:18

18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

1 Peter 2:15

15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

1 John 2:17

17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

Now, it is understandable that seeing only one will in the trinity may be concerning to some people who hold to the social trinity as it may feel like it erodes the distinctions of the persons without knowing more detail on this issue, as there are still three persons in the Trinity; thus, even though they share one will, they work distinctly (though inseparably) through that will. On this John Nelson Darby wrote:

The Spirit distributes to whom He will; but this is not separate from the will of the Father and the Son. They have not the same counsel but one counsel, mind, purpose, thought; yet they act distinctly in the manifestation of that counsel. The Father sends the Son, and the Son the Spirit.

I agree with Darby's statement, which reflects a classical understanding of the divine will in the trinity. We see an order in the trinity, as it is always the Father who sends the Son, and both the Father and Son who send the Holy Spirit. The persons of the trinity work inseparably but distinctly in every work in manifestation of the divine will. 

This understanding of the will in the trinity was also held by the Anabaptists of the early Reformation, among whom (as my previous articles show), eternal security was sometimes taught:

Father, Son, and Holy Spirit are one, divine, incomprehensible, eternal, spiritual Being. We say that Father, Son, and Holy Spirit are of one will, one mind, one essence, one Being, and therefore the only true, living, almighty, and eternal God.” - The Waterlander Confession, Section II, 1577 AD

This does not deny the persons being distinct from each other. Each person is able to say "I" to the exclusion of one another. We can see the distinction of the persons in multiple places in the scripture. Jesus prays to the Father (Luke 23:34), the Father loves the Son (John 3:35), the Father sends the Son (1 John 4:14) and Jesus breathes forth the Holy Spirit (John 20:22).  The modalist concept of God, which asserts that the Father, Son, and Holy Spirit are merely "modes" or "manifestations" of a single person, is entirely contrary to Scripture. The Bible clearly reveals the relational distinctions between the persons of the Trinity, as seen in passages where the Father loves the Son, the Son prays to the Father, and the Spirit is sent by both the Father and the Son. These interactions demonstrate that the Father, Son, and Holy Spirit are truly distinct persons who share one divine essence, not merely roles or masks assumed by one person. Modalism is a dangerous heresy as it denies the person of Jesus Christ, in whose person and work we believe for our salvation.

However, what of the places in scripture where Jesus says to the Father ”not my will, but thine, be done”? This is explained by the incarnation, as when Jesus became a man, he took on a full human nature, including a human will. On this, Lewis Sperry Chafer writes:

The Scriptures declare that Christ possessed a human body, soul, and spirit, and that He experienced those emotions which belong to human existence. Much difficulty arises when the thought is entertained of two volitions—one divine and one human—in the one Person. Though this problem is difficult, it is clearly taught in the New Testament that Christ, on the human side, possessed a will which was wholly surrendered to the will of His Father. The surrender of the will, while it obviates any possible conflict between the will of the Father and the will of the Son, does not at all serve to remove the human will from His unique Person. The human will was ever present regardless of the use He may have made of it. (Lewis Sperry Chafer, Systematic Theology) 

Charles Ryrie also writes:

A similar error developed after Chalcedon that taught that Christ had only one will though conceding verbally that He had two natures. It is called monothelitism. This was condemned at the third council of Constantinople in 680. A study of errors should help clarify the truth and make us more careful how we express it. Semantics are very important in the statements of theology. (Ryrie, Basic Theology)

Eternal begetting and procession?

Eternal generation and procession are today often forgotten doctrines, however only in the last century it was commonly taught, and writers such as Ironside, Scofield, Chafer, Walvoord among others. In the classical trinity, each person is distinguished from the other by their relations of origin, the Father as unbegotten, the Son as begotten and the Holy Spirit as proceeding. These eternal relations correspond to the order in which they work in creation, with the Father always sending the Son and not vice versa, and the Father and Son always sending the Holy Spirit and not vice versa. Here are some examples of writers who taught these doctrines:

Ironside in his commentary on Proverbs 8 sees it as confirming the doctrine of eternal generation:

This picture of creation implies the unity of the divine nature. “God so loved the world, that he gave his only begotten Son” (John 3:16). God’s thoughts are above ours. Our best human language is a poor vehicle for the expression of such wondrous truths. Christ is eternally the Son, yet truly the Begotten.

This understanding of Proverbs 8 is also held by Scofield in his reference Bible:

[1] The Lord possessed me

That wisdom is more than the personification of an attribute of God, or of the will of God as best for man, but is a distinct adumbration of Christ, is sure to the devout mind. Prov 8:22-36 Jn 1:1-3 Col 1:17 can refer to nothing less than the Eternal Son of God.

Eternal generation was also defended by Walvoord and Chafer in their writings:

The theological term eternal generation implies that without beginning or ending, the Second Person is the manifestation of the Godhead. It is thus that the “only begotten Son” hath declared God to man (John 1:18). The Son said, “I have manifested thy name unto the men which thou gavest me out of the world” (cosmos—John 17:6; cf. 1 John 1:2; 4:9). He was Only Begotten in the uniqueness of His begetting. In like manner, He was First Begotten, being first in point of time, as well as in His essential Being, above all others begotten. God gave to the world for its salvation Him who ever was His Son (Lewis Sperry Chafer, Systematic Theology) 

The very nature of procession points to its eternity. Procession like the eternal generation of Christ is not a matter of creation, commencement of existence, or analogous in any way with physical relationships common in the human realm. It proceeds rather from the very nature of the Godhead, being necessary to its existence. Without the Holy Spirit, the Godhead would not be what it is. The procession of the Holy Spirit cannot be compared to the incarnation, as the incarnation was not essential to deity, though it is essential to its manifestation, especially the attributes of love and righteousness as they combine in grace. (The Person of the Holy Spirit Part, John Walvoord)

This doctrine is explained in more detail by Charles Hodge:

The eternal generation of the Son is commonly defined to be an eternal personal act of the Father, wherein by necessity of nature, not by choice of will, he generates the person (not the essence) of the Son, by communicating to him the whole indivisible substance of the Godhead, without division, alienation, or change, so that the Son is the express image of His Father’s person, and eternally continues, not from the Father, but in the Father, and the Father in the Son (1Hodge, A. A. Outlines of Theology. Simpsonville, SC: Christian Classics Foundation, 1998. p. 183)

However, is this scriptural? The most popular scriptures used to defend this idea come from the gospel of John, these are:

John 3:16: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

John 5:26: “For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself.”

John 6:57: As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

John 3:16 is a very commonly used verse to defend the doctrine of eternal generation, this is due to the word "monogenes", which has been traditionally translated as "only begotten", which implies generation. However, in the modern day this has been questioned, and many today have attempted to argue that it should better be translated as "only-unique". However, I would myself hold to the King James translation of this verse, which states "only begotten". Now, there are also good evidences for translating it as only begotten as it is evident that the early church writers who spoke Greek natively, understood it as referring to being begotten. This is also the translation which the early versions such as the Peshitta and Jerome's Vulgate (both from the 400s) used.

The next verse, John 5:26 is also a very great text that demonstrates this doctrine, as it says: "For as the Father hath life in himself; so hath he given to the Son to have life in himself". Those who oppose the doctrine of eternal generation, generally argue that it is referencing only communication of the ability to grant life. However, what must be noticed is the first part of the verse, which states "For just as the Father has life in Himself". Thus, whatever "life in Himself" means at the end of the verse, must mean the same as at the beginning of the verse. If this is granted, this verse alone is sufficient to establish eternal generation.

These texts are not the only ones to establish this view, next we find Psalm 2:7 and Hebrews 5:5, which also reference Jesus being begotten:

So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. (Hebrews 5:5)

I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. (Psalm 2:7)

Some may object that the word "today" is used, yet we must remember that this is spoken by God, Who is outside of time. The bible declares that with the Lord "one day is like a thousand years" (2 Peter 3:8), thus the word "today" is not referencing a specific time in history, but eternity.  Now, Paul applied the text in Acts 13:33 to the resurrection, yet it must be carefully maintained that Christ did not become the Son of God when He rose from the dead, as Jesus is already called the Son prior (Matthew 14:33), but it was at the resurrection that he manifested being the Son of God.

A very strong text however comes from Micah 5:2, which reads in the King James:

But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

Notice how clear this is, the goings forth of Jesus have been "from everlasting". Social trinitarians often try to retranslate the passage to say "from ancient days", thus arguing that it refers to the beginning of creation. However, the Hebrew word is "olam", which is the basic word translated as "everlasting" in most other places in the Old Testament. 

Another text which shows the doctrine of eternal generation is Proverbs 8:22-29, as Scofield and Ironside previously noted. The verse reads thus:

22 The Lord possessed me in the beginning of his way, before his works of old.

23 I was set up from everlasting, from the beginning, or ever the earth was.

24 When there were no depths, I was brought forth; when there were no fountains abounding with water.

25 Before the mountains were settled, before the hills was I brought forth:

26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.

27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth:

28 When he established the clouds above: when he strengthened the fountains of the deep:

29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:

Notice how this describes being set up from "everlasting", and being "brought forth" before creation. Sometimes people argue that this personalization of wisdom in Proverbs 8 has nothing to do with Jesus, however the New Testament associates Jesus as the "wisdom of God" (1 Corinthians 1:30) and there is no sense in which God's literal wisdom was somehow "brought forth" or "set up from everlasting". This passage also combats Arianism (which claims that Jesus was created), because it says that Jesus was set up from everlasting (not at a point in time), as Ironside writes:

From this point on, the anointed eye loses sight of all else and is fixed on Christ; for it is He who is now presented for the contemplation of our souls. We see Christ as the uncreated Word, yet the begotten Son by eternal generation-titles admittedly paradoxical, but after all distinctly Scriptural.

Other texts which also imply eternal generation include Colossians 1:15, which calls Jesus the "image" of God, and Hebrews 1:3 which calls him the "brightness of his glory".

The eternal procession of the Spirit is also explicitly affirmed in John 15:26, which reads:

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

However, it is also implicit that he proceeds from the Son also, as he is called the "Spirit of Jesus Christ" in Philippians 1:19 and Galatians 4:6, and it alings more closely with the order of the workings of the trinity, where Jesus breathes on the Apostles the Holy Spirit (John 20:22).

Read more

Since the trinity is a very major topic, this article only touches on the surface of the doctrine. There is an excellent article on the trinity made by Thomas Ross, where he gives a more detailed analysis of the classical trinity. Thomas Ross is an Independent Baptist writer, however he does not hold to Free Grace theology, thus I would not recommend all of his content as a whole, nor support his claims about the doctrine of salvation (see my article on the biblical basis of Free Grace theology). Nevertheless, you can read his article on the trinity here: The Trinity: God the Father, Son, and Holy Spirit