Endorsed by evangelicals such as Steven J. Lawson, Thomas J. Nettles, Joel R.
Beeke, John M. Frame, Justin Peters, and others, this is
the record of Pastor Watson’s journey from an outspoken Arminian to a deeply
devoted expositor of the biblical and historical Doctrines of Sovereign Grace. Several years in the making, this 360-page book is unique
from others for two reasons: it is from a former passionate Arminian who knows
those arguments well, and it treats these doctrines in an expositional manner
instead of the usual topical fashion. After laying the all important
foundation of how we should approach these doctrines, it then exposits the
classic passages of Scripture that present them. A very special chapter, “The
Test of History (Jude 3),” carefully traces the history of both Arminianism and
Calvinism, demonstrating the consequences of both and the historical orthodoxy
of the latter. [1
Copy, $13.00; 2–3 copies, $12.00 ea.; 4–5 copies, $11.00; 6+, $10.00 ea. Also available on Amazon.com and for Kindle
Reader.]
We live in an
age when Christians are often poorly taught, theologically superficial, and
spiritually shallow. The need of the hour is a return to sound doctrine, especially
as found in the Doctrines of Grace. This is where J. D.
Watson has provided a helpful book in Salvation Is of the Lord. He writes as
one who has traveled the difficult road from man-centered Arminianism to
God-centered Reformed thought. I can relate to this same spiritual
pilgrimage. As one who grew up under Arminian teaching, I first rejected the
truths of the sovereignty of God in salvation when I initially heard them. They
appeared to be illogical and offensive. But after careful biblical study and
reflection, the Lord opened my eyes to the reality of these glorious doctrines,
which have revolutionized my Christian life and preaching. I pray the same will
be true with you. May the truths in this book guide many hearts who are on this
same journey.
—Dr. Steven J. Lawson
Founder and
President, OnePassion Ministries
Author, A
Long Line of Godly Men series
This is a
welcome addition to the literature on the important subject of God’s power and
prerogative in the work of redeeming sinners. Written by a former Arminian, now
soteriologically a Calvinist, it addresses the points of greatest tension with
clarity, sensitivity to objections, and thoroughgoing biblical exegesis. Doc
Watson allows the text to drive the theology, but he also sees that the text
drives us to coherent formulations of propositional truth. He has a winsome attitude,
an exalted view of the glory of God, a sobering grasp of the sinful,
death-dealing, soul-corrupting carnality of man, and the invincibility of the grace of the triune God. This will
provide food for thought and pleasure to the soul as it draw us to see the
glory of divine revelation.
—Dr. Thomas J. Nettles
Professor of
Historical Theology, The Southern Baptist Theological Seminary
Author, By
His Grace and For His Glory
Salvation
is of the Lord presents a balanced presentation of the Doctrines of Grace. One does
not have to agree with Dr. Watson in every detail to thank God for his clear
and winsome case for sovereign grace truth. This is an eye-opening book that
takes its reader back to the Bible for answers to tough questions.
—Dr. Joel R. Beeke,
President,
Puritan Reformed Theological Seminary
Grand
Rapids, MI
In
theology it’s good to know what texts of Scripture and what sorts of arguments
really persuade people. Of course the illumination of the Spirit is what
counts, but the Spirit does use solid reasoning to take our thoughts captive to
Christ. Well, Doc Watson is a knowledgeable Calvinist who started as an
Arminian and was actually persuaded by the Scriptures. His book on Calvinism,
therefore, is not just theoretical, but arises out of his own experience with
Scripture and with God. It is both analysis and testimony. I pray that it gets
a good hearing.
—Dr. John M. Frame
Reformed
Theological Seminary; Orlando, FL
Author, A
Theology of Lordship series
I can
heartily commend Dr. J. D. Watson’s defense of the Doctrines of Grace, Salvation
Is of the Lord. It is biblical,
balanced, blessed, and practical. Appreciation is to be expressed for the kind
and wise tone of the book and its avoidance of anything like hyper-Calvinist
extremes. May God give it great usefulness and bring many to a love of the
doctrines of grace through it!
—Dr. Samuel E. Waldron
Professor
of Systematic Theology
Covenant
Baptist Theological Seminary; Owensboro, KY
Author, A
Modern Exposition of the 1689 Baptist Confession of Faith
[While] there is criticism that the orthodox
Reformed believer must make of some of Watson’s
explanation, overall, the explanation of the Doctrines of Grace is sound, the
defense of them convincing, indeed irrefutable, and the condemnation of the
opposite Arminian heresy conclusive. Adding to the value of the work is its
readiness to take on several contemporary errors. For this book there is great
need not only in Baptist churches, which were, according to Watson, originally
Calvinistic, but also among any number of nominally Reformed churches, which
have long since not only abandoned the Doctrines of Grace, but also turned
against them as though they were the devil’s own invention.
Former
professor and rector, Protestant Reformed Seminary
Grand
Rapids, MI
—Justin Peters, MDiv, Th.M.
Clouds Without Water Seminar
http://JustinPeters.org/
The author has not written Salvation is of
the Lord for the theologically faint-hearted. Neither does he suffer
opponents of the Doctrines of Grace gladly. However, if you desire to
understand more fully the doctrines of God, sin, and salvation, this book is an
excellent read. His treatment of election, redemption, and the security of the
believer is thoroughly covered. The author’s sections on the history and
comparison of Arminianism and Calvinism are worth having as reference material
on any Christian’s bookshelf. While there are a few intemperate statements with
which those in the Reformed Faith would object, such as one on baptism, these
are outweighed by the author’s strong polemic on the Doctrines of Grace.
—Dr. Allen
Monroe
Equipping
Leaders International
Former
Professor, Cedarville University
In Salvation
is of the Lord, Doc Watson has given us a treasure on the all-important
Gospel-clarifying “Doctrines of Grace.” Herein, you will find faithful and unashamed
biblical expositions of all the key subjects and texts surrounding this controversial
topic. Last, you will be drawn to truly worship our sovereign God as you are
amazed by His glorious grace. A must read for all students of God’s precious
Word!
—Pastor Jerry
Marcellino
Audubon Drive Bible Church; Laurel, MS
Co-founder,
Fellowship of Independent Reformed Evangelicals (FIRE)
The Doctrines
of Grace are the heart of Christianity, and with an appropriate passion, Dr.
Watson clearly, compassionately, and correctly articulates these fundamental
truths in Salvation Is of the Lord. Anyone who takes the Bible seriously
will see that the message in these pages comes directly from the words of God.
Especially significant is the final chapter, which outlines the development of
what is commonly called Arminianism and Calvinism. This summary would be a
welcome addition to any comprehensive work in historical theology.
—Dr. James
Bearss
President, On
Target Ministry
Teaching
Faithful Men through International Education
Dr. Watson has
once again written a clear, scholarly and spot on book concerning the profound
truths of Grace. It is an easy book to read with his personality coming through
every page. It is as though you have just sat down with the Doctor and he is
talking to you. The book is a wonderful tool in the hands of a Pastor to use in
his own study, but also the Pastor can give it to someone in the Congregation
who has questions on these issues. The footnotes and the Appendixes are a
storehouse of information. The personal testimony is precious and will no doubt
be used by many other weary travelers on their journey out of the wilderness of
Arminianism into the precious fortress of the Doctrines of Grace. I will be
using this book in my ministry and I highly recommend it.
—Dr. Richard
C. Piatt II
Senior
Pastor, Fellowship Baptist Church; Lakeland, FL
Doc Watson
shows us again that a careful journey in the exposition of the Scriptures will
lead you to the conclusion that God, not man, rules over all. It is one thing
to assert the doctrines of grace, quite another to set them forth clearly as
this writer does so aptly. I always benefit from time with my friend as he has
a tendency to “rattle my cage” in thinking deeply about God and His Word. You
will experience the same from this book, it puts the God of all grace on
display in the proper context, not based upon the wisdom of man but in God’s
own sovereignly inspired Revelation.
—Pastor Kevin
Kottke, MDiv
Plainfield
Bible Church
Plainfield,
IN
Some might
think that this vital subject has been fully explored and settled and have
thereby drifted into lethargic or unscriptural thinking. Using his background
of previous antagonism against the subject, the author brings a fresh
exegetical approach that overpowers shallow thinking and reenergizes a God
honoring perspective. Thorough and irrefutable arguments are skillfully presented
and the theme of the “Gospel of Grace” is consistently and profoundly shown to
be only by God’s sovereignty. This book is a delightful to read treasure of
crafted wisdom drawn from many sources, but most importantly from the
insightful reasoning of one who is obviously in love with his Lord and desires
that He be known.
—Pastor Jim
Bryant, MBS
Grace Bible
Chapel
San Antonio,
TX
Salvation is of the Lord lays out a clear,
biblically based outline for every believer to understand the Doctrines of
Grace. Dr. Watson deals head on with the lynch pin doctrines of the Christian
faith. His biblical, grammatical, and historical approach are helpful in an era
when the details of Scripture are so often neglected, when so many want to blur
their eyes regarding the context of God’s Word. I am glad for Dr. Watson’s
labor in penning this book. My faith was encouraged by reading it.
—Russell H. Spees
Christian Businessman
Grand Rapids, MI
Contents
|
|
Introduction: Reflections
From a Former Arminian
|
|
1
|
We Must Approach These
Doctrines Biblically Ÿ We Must Approach These Doctrines Humbly Ÿ We Must Approach These Doctrines Believingly Ÿ We Must Approach These Doctrines Prayerfully
|
|
2
|
The Greatness of God (1 Chron. 29:11–12)
The Definition of the
Sovereignty of God Ÿ The Explanation of the Sovereignty of God Ÿ The Objections to the Sovereignty of God Ÿ The Application of the Sovereignty of God
|
|
3
|
The Walking Dead Man (Rom. 1:18)
The Creation of Man Ÿ The Ruination of Man Ÿ The Salvation of Man
|
|
4
|
The Full Grace of
Salvation (Eph. 1:4–6; Rom. 8:29–30)
The Reality of God’s
Election Ÿ The Reasons for God’s Election Ÿ The Root of God’s Election Ÿ The Results of God’s Election Ÿ The Reactions to God’s Election
|
|
5
|
The Result of the Cross (Eph. 1:7–12)
The Meaning of Redemption Ÿ The Obtainer of Redemption Ÿ The Recipients of Redemption Ÿ The Price of Redemption Ÿ The Time of Redemption Ÿ The Results of Redemption Ÿ The Reason for Redemption The Extent of Redemption
|
|
6
|
The Power to Believe (Rom. 8:29–30; Eph. 2:8–9; 2 Tim. 2:25)
The Holy Spirit Calls Us Ÿ The Holy Spirit Gives Us Faith Ÿ The Holy Spirit Grants Us Repentance
|
|
7
|
The Security of Grace (Eph. 1:13–14; Rom. 8:31–39)
The Holy Spirit Seals Us Ÿ The Holy Spirit Preserves Us
|
|
8
|
The Test of History (Jude 3)
Historical Evangelical
Christianity Ÿ The History of Arminianism Ÿ The History of Calvinism Ÿ The New Calvinism Ÿ The Danger of Compromise (A Loving Appeal)
|
|
|
|
Conclusion: Final
Reflections of a Calvinist
|
|
Appendix
A: Summary
Comparison of Arminianism and Calvinism..
|
||
Appendix B: The Order of the Elective Decrees
|
||
Bibliography
|
||
Indexes (General and Scripture)
|
||
About the Author
|
Reflections From a
Former Arminian
WHY another book
on the Doctrines of Grace? There are already many
books on this subject (even one by the present author[1]), so why rehash it all? Can anything be said
that has not already been said many times before? The answer to the third
question is undoubtedly “No,” for I could never equal many of those who have
come before me. The legendary theologian and Princeton professor Charles Hodge,
for example, often commented that he had never had an original thought. If that
was true of him, what does it say of far lesser minds?
The answer to those
first two questions, however, provides the impetus for this work, one that has
indeed been a long labor of love. There are really two reasons for this book,
both of which demonstrate that while it is certainly not better than others, it is unique.
The Doctrines of Grace Expounded By a Former Arminian
The
primary reason this book is unique is because it comes from the pen of a former
Arminian. When I shared that thought with a pastor friend of mine awhile
back, he graciously replied, “Oh, brother, we all started out as Arminians.”
While I appreciated his kindness to “let me off the hook,” I must confess to a
deeper guilt. For some 15 years of my ministry I was strongly Arminian in my
approach to the doctrines of salvation, with the exception of the security of
the believer, which I did hold. Worse, I was not at all passive in this,
rather, I am ashamed to say, I was extremely vocal in criticizing the Doctrines
of Grace and castigating anyone who taught them. I would spit out the word
“Calvinism” as though it were sour milk. I even wrote a book against Calvinism,
which (glory be to God!) never made it to a bookstore shelf. (I even take the
manuscript out once in awhile and look it over just so I can shudder again and
praise God all the more.)
But then, because He
is a great God, He began working in my heart to illumine the truth to me. How
did He do that? In keeping with the way He always
illumes His truth, and that being through His Word, God slowly lifted the veil
of darkness from my eyes so I could see the light of the Doctrines of Sovereign
Grace while preaching through the Epistle to the Romans in the local church I
pastor.
Words fail to express
what God did through that process. For the first time I began to see just how
wretched man is and how great God is, what He alone accomplished for us in Christ. For the first time I saw the
arrogance with which I was looking at the doctrines of salvation, all the while
thinking I could comprehend the depth of a sovereign God. And for the first
time I caught a glimpse of what great men of God long before me had fought for,
how they stood for the pure Gospel, which, like today, had been diluted and
even polluted. I am convinced that much of my loathing for these doctrines was
caused by the same three things that causes such loathing in many others:
First, and I
believe the major reason, is a fundamental misunderstanding of what the
Doctrines of Grace represent. A perfect example of this appears in an incident
recounted by R. C. Sproul (himself once an Arminian who resisted the Doctrines
of Grace):
If we want to be understood, we must learn to say what we mean and mean what we say. I once heard a theologian giving a lecture in Reformed theology. Part way through his lecture a student raised his hand and said to him, “Sir, should we assume as we are listening to you that you are a Calvinist?” The scholar replied, “Yes, indeed I am,” and returned to his lecture. A few moments later he stopped in the middle of a sentence with a sudden look of understanding in his eyes and turned his attention back to the student who had asked the question. He said, “What do you understand a Calvinist to be?” The student answered, “A Calvinist is someone who believes that God brings some people kicking and screaming against their will into His kingdom while excluding others who desperately want in.” With that the lecturer’s mouth dropped open with shock and he said, “Well, in that case, please do not assume I am a Calvinist.”[2]
As
I read that incident, I thought to myself, “If I didn’t know better, I would
think I was that student.” It does, indeed, reveal the general misunderstanding
that exists concerning those who hold the Doctrines of Grace.
What, then, is it
that people misunderstand? What are the Doctrines of Grace? Boiled down to
their bare essence, the Doctrines of Grace say only one thing: Salvation is of the Lord. That’s it.
It’s just that simple. It is this that provided the basis for the title of this
book, for as the prophet Jonah declared: Salvation
is of the Lord (Jon. 2:9).[3] but
this single statement summarizes the very essence of the Bible; it summarizes
all redemptive history. The Doctrines of Grace demonstrate that man, because of
his fall in the Garden of Eden, is a totally helpless sinner whom God alone
has saved by His love and grace. Is this not what evangelicals believe? Yes,
but I am convinced that many do not know
they believe it, that they simply do not understand what the term “saved by
grace” really means. Now, in no way do I want to imply that Arminians are not
saved, rather what I am saying is that they do not fully understand their
salvation. I am convinced that if the Doctrines of Grace are presented
properly, God’s people will thankfully and lovingly embrace them.
To
put this another way, the
term Doctrines of Grace simply means saving grace is sovereign
grace, that salvation, from beginning to end, and everything in between, is by
God’s sovereign grace, apart from any contribution from man whatsoever. Salvation
is either all of grace or none of it is of grace. Adding anything
to grace negates grace.
To illustrate, I
still vividly recall what some of the sheep under my care said when they found
out I was preparing to teach these doctrine during an exposition of Romans. I
heard, for example, “I will never believe in election.” But as we slowly worked
first through God’s sovereignty and then each subsequent truth, I heard such
responses as, “Well, of course. It all makes wonderful sense.”
Another aspect of
this misunderstanding, I am convinced, is that many Christians actually do not
fully understand grace itself, even though they think they do. If I may
quote a word study from another of my own works:
Grace is our theology. In a sense, the word grace sums up all biblical theology. Of all the theological words we could discuss—redemption, reconciliation, justification, sanctification, glorification, election, and many more—none cuts to the heart of our theology like grace.
Incredulously, however, few words are more misunderstood, misused, or misapplied than grace. More and more today we hear teachers say, “Yes, salvation is by grace but good works supplement it,” or, “Yes, grace is necessary but so are works.” No statement on earth could be more contradictory. Such teachers know absolutely nothing about grace.
In Classical Greek the word charis meant “that which affords joy, pleasure, delight”[4] and from there several meanings developed: grace, favor, thankfulness, gratitude, delight, kindness, etc.[5] Originally, then, the word didn’t carry the idea of something “unmerited” because Greek philosophy (which is at the root of our western culture) believed in human merit and self‑sufficiency. Even then, however, the Greeks thought they needed “a little help,” so they prayed to their gods for favors and gifts.
It was, therefore, in the New Testament that charis was transformed. While some of the meanings from the Classical Greek are found, the New Testament usage is unique because New Testament grace is coupled with the person and work of Jesus Christ. If you remove Christ, and therefore grace, all you have left is another religion. You have ten practical commandments, many ethical principles for living, but all you have is mere religion.
John 1:17 declares, “Grace and truth came by Jesus Christ.” Does that say grace and truth came by religion or works? No, for the ultimate manifestation of God’s grace is Jesus Christ. Throughout the New Testament, in fact, grace is coupled with Christ, for He is the ultimate manifestation of the grace of God. Grace can, therefore, be defined thusly: Grace is the unmerited favor of God toward man manifested primarily through the person and work of Jesus Christ, apart from any merit or works of man. May we lovingly, but no less boldly, say that if anyone defines grace differently than that, let him be accursed (Gal. 1:8–9). Anyone who does not preach that doctrine of grace is a false teacher.[6]
Grace, therefore, means grace,
nothing more and nothing less. While many recoil at the
term “sovereign grace,” by its very nature, grace is a sovereign act. In
fact, in much the same way as saying “absolute truth” is redundant—truth
is by its nature absolute or it is not really truth—so is it actually redundant
to say “sovereign grace.” As we will see several times, this is an
underlying difference between the Arminian and the Calvinist. One writer puts
it very well: “Non-Calvinists may agree that grace is undeserved, but only
Calvinists teach that it is sovereign.”[7]
As we will see, anything added to grace, whether it be human merit, good works,
or even “our foreseen faith,” negates the sovereign act of God’s grace.
And so it is, as a former staunch
Arminian, I know firsthand the misunderstandings that go with this
theological perspective; I know the arguments, the mind set, and the attitudes
very well. That is the first reason for this book and the first reason it is unique.
I know of no other “militant” Arminian who ever wrote a defense of the
Doctrines of Grace. My prayer is that this book will be accepted by many who
still believe as I once did. This book (like its aforementioned younger
sibling) is not meant to argue or to castigate. On the contrary, it is very
sympathetic and is meant to teach,
specifically, to teach that salvation is solely of God, solely of grace from beginning
to end. For if everything is not from
God, then why do we need grace at all?
Second, I believe
there is another reason for the abhorrence I had and others have for these
doctrines: we tend to be earthly minded; our minds
are here instead of there: “Set your affection on things
above, not on things on the earth” (Col. 3:2). As phroneĊ
(“affection”) indicates, we need to keep our mind, will, and affection on the
things of God, to transcend human thinking. After all, has not human thinking
gotten men into nothing but distress, disaster, and death? Sadly, however, many
Christians still often think earthly, even when it comes to their theology. How
do I know? Because I once did.
Third, one
other reason for men’s hatred of these doctrines is that by
his very nature man rebels against anything that says he is not in control.
By nature, man is repelled by the thought of a sovereign God. We will go into
much more detail on this point as we continue.
The Doctrines of Grace Presented Expositionally
The
second feature of this work that makes it unique is the way it presents the
Doctrines of Grace. The usual approach to this subject is topical. While there
is nothing necessarily wrong with
this, it does have a weakness.
Topical preaching and teaching has the inherent tendency to pick and choose
verses to prove one’s point. Again, this is not intrinsically wrong, for this
is the foundation of great books on Systematic Theology, but the exposition of
Scripture does not have this weakness. The American Heritage Dictionary, for example, defines “exposition”
simply as “the setting forth of meaning or intent.” When applied to Scripture,
then, we can define exposition as, “The setting forth of the meaning of
Scripture by studying its grammar, context, and historical setting.” So, by
expositing specific portions of Scripture that deal with the Doctrines of
Grace, we avoid the danger of removing “proof texts” from their context.
Each chapter of this
book, therefore, begins with a foundational text, which we will then exposit
and cross-reference with other Scripture. Whenever necessary, we will also
exposit cross-references. The only exception to this rule is chapter 1, which
presents attitudes with which we should approach this study.
Before going on, I
would like to address one other matter. Although the doctrines presented in
this book are classic “Calvinism,”[8] I much prefer to use the term “Doctrines of
Grace” because they transcend Calvin and every other person who taught these
truths (the Lord Jesus, the Apostle Paul, Augustine, the Waldenses, Wycliffe,
Huss, Luther, the Puritans, Spurgeon, et al.). We
must agree with Charles Spurgeon, who introduced his Bible Conference on an “Exposition of the Doctrines of Grace,”
held on April 11, 1861, with these words:
It may happen this afternoon that the term “Calvinism” may be frequently used. Let it not be misunderstood, we only use the term for shortness. That doctrine which is called “Calvinism” did not spring from Calvin; we believe that it sprang from the great founder of all truth. . . . We use the term then, not because we impute any extraordinary importance to Calvin’s having taught these doctrines. We would be just as willing to call them by any other name, if we could find one which would be better understood, and which on the whole would be as consistent with fact.[9]
This truth struck
home to me like never before during the final weeks of preparing this book for
publication. Another pastor in the town where I had been ministering for 28
years (while he had been there less than three) was speaking to one of the
sheep in my flock one day and made this statement about our church: “That
church is a cult.” When this got back to me (as things often do in a small
town), I called the pastor and asked if we could meet at the local coffee shop
(yes, even small towns have one). He agreed (reluctantly), and I ask him about
his comment. His reply was stunning: “Yes, I did say that because you follow
the teachings of a man, John Calvin, and following the teachings of a man makes
you a cult.”
Such a statement, of
course, is demonstrably false for two reasons. First, that is not the
definition of a cult, as any good cult book verifies. One of the best summaries
I have read appears in Fritz Ridenour’s excellent book, So What’s the
Difference? in which he discusses five characteristics of a cult.[10] (I could have also told this brother that he
follows the totally unbiblical teachings and practices of Charles Finney in the
area of evangelism, but I refrained.) Second, as Spurgeon makes clear above,
the Doctrines of Grace did not come from John Calvin. As we will see many
times in our study, these doctrines have always been the foundation of
orthodox Christianity and have been attacked repeatedly by doctrinal
aberrations. That incident also serves again to demonstrate the incredible
misunderstanding, misinformation, and misrepresentation concerning these
doctrines.
If I may also add,
these doctrines transcend “theological systems.” The accusation often leveled
against these doctrines is that they come from “Covenant Theology,” a system of
theology that sees little or no distinction between God’s program for Israel
and His program for the Church. It teaches that God’s promises to Israel are
already fulfilled symbolically through the Church. In contrast,
Dispensationalism sees a distinction between God’s program for Israel and His
program for the Church, and teaches that all God’s prophecies to Israel will be
literally fulfilled, such as a literal 1,000-year millennial reign of Christ on
the earth.
Considering those
differences, a dispensationalist might say, “Since Berkhof, Hodge, and all
other Covenant theologians aren’t Premillennial, that means their Calvinism is
also wrong.” Obviously, it means nothing of the sort. On the other side of the
aisle, some Reformed folks insist that if one does not hold such positions as infant
baptism and Covenant Theology, then he is not a true Calvinist. That is equally
false, we submit. As we will see, truth is truth, whether you hold the covenant
position, the dispensational position, or little “theological system” at all.
I submit this because
salvation doctrine is foundational, it stands by itself, and it rises far above
all other doctrine. While there are differences between Dispensationalism and
Covenant Theology (mostly in their eschatology), these differences have nothing
whatsoever to do with salvation doctrine (what theologians call “soteriology”).
The real issue here is grace and what that really means and implies. So, even
though I personally hold one of these theological views, I have tried
throughout this book to hide which one, not because I am ashamed of it, rather
because it simply does not matter in the present context.
As I have written
elsewhere, so foundational is the present subject, that we might call it the “Continental Divide of Theology.”[11] Just as the Continental Divide is the high
point of North America, from which streams and rivers flow in opposite
directions, it is from the Continental Divide of Theology that all streams and
rivers of thought flow in opposite directions. Specifically, this “Continental
Divide” is called soteriology, that is, the study (or doctrine) of
salvation. It is from this high point that in one direction flow the great
streams and rivers of God’s absolute sovereignty, man’s total depravity, grace
alone, sovereign election, Christ’s definite redemption of the elect, the Holy
Spirit’s effectual calling, the security of the believer, and all other
doctrines grounded in Scripture alone. In stark contrast, in the other
direction flow the rivers, streams, and tributaries of a moderately sovereign God,
salvation by works, human merit, man’s only partially fallen condition and his
so-called free will, and many others founded upon human thinking. So critical
is this “divide” that our soteriology will dictate everything else in our
theology. Just as North America’s Continental Divide has only two directions
away from it, the Continental Divide of Theology dictates the direction all our
theology will take, including the applications and even methods of ministry we
will draw from it.
This leads us to one final
introductory thought, namely, this book has one other purpose: to present a pure Gospel. In recent days
we have seen numerous dangers threaten the Gospel message. A serious threat to
a pure Gospel is today’s “easy-believism,” which discounts the need to emphasize
sin and total commitment to Christ as Lord in the Gospel presentation and
advocates just “believing in Jesus,” that is, mentally assenting to certain
facts about Jesus, for salvation. Another threat is “pragmatic evangelism,”
which says the end justifies the means, that “anything goes” in ministry. Still
another is the supposed need for “unity” between Roman Catholicism and
Protestantism that is being preached by many. All these, and many more, have
one thing in common: they dilute the pure
Gospel of Jesus Christ. To one extent or another we will address these
“issues,” not for the purpose of creating more controversy, but rather “to
contend earnestly for the faith once delivered to the saints” (Jude 3).
Of the many servants
of God who have lived in the last 150 years or so, one who stands out as one of
the greatest is Charles Haddon Spurgeon (1834–1892). Much has been written
about him, and we will explore him a little further in chapters 4 and 8. For
the moment, however, let me say that the reason for his “greatness” (if it is
right to call any man great) was because of his view of God and salvation. In
Spurgeon’s view, salvation was all of God from beginning to end. Many Arminians
(including myself at one time) have tried to downplay Spurgeon’s strong
Calvinism, but such efforts are fruitless. Spurgeon contended earnestly for a
pure Gospel, one untainted by the very errors that are tainting and diluting
the Gospel today. It is for this reason that we will quote him often throughout
our study. Each chapter, for example, begins with a quotation from Spurgeon’s
preaching on that doctrine. For now, consider these words:
There are certain fundamental and vital truths which must be believed, or otherwise no man would be saved. If you want to know what you must believe if ye would be saved, you will find the great things of God’s law between these two covers; they are all contained here. As a sort of digest or summary of the great things of the law, I remember an old friend of mine saying, “Ah! you preach the three R’s, and God will always bless you.” I said, “What are the three R’s?” And he answered, “Ruin, redemption, and regeneration.” They contain the sum and substance of divinity. R for ruin. We were all ruined in the fall; we were all lost when Adam sinned, and we are all ruined by our own transgressions; we are all ruined by our own evil hearts, and our own wicked wills; and we all shall be ruined unless grace saves us. Then there is the second R for redemption. We are ransomed by the blood of Christ, a lamb without blemish and without spot; we are rescued by His power; we are ransomed by His merits; we are redeemed by His strength. Then there is the R for regeneration. If we would be pardoned, we must also be regenerated; for no man can partake of redemption unless he is regenerate. Let him be as good as he pleases; let him serve God, as he imagines, as much as he likes; unless he is regenerate, and has a new heart, a new birth, he will still be in the first R, this is ruin. These things contain an epitome of the Gospel.[12]
That
is, indeed, the Gospel, and no true evangelical would disagree with the
preacher’s presentation Many, in fact, would no doubt say, “What a great
outline; I think I’ll borrow that and preach it this Sunday.” But Spurgeon did
not end there, for he continued in the very next sentence:
I believe there is a better epitome in the
five points of Calvinism: Election according to the foreknowledge of
God; the natural depravity and sinfulness of man; particular redemption by the
blood of Christ; effectual calling by the power of the Spirit; and ultimate
perseverance by the efforts of God’s might.
It
was from this that I rebelled for many years, and what many others rebel
against today. But that is the Gospel! And that is what I
wish to present in this book, the foundation of which was a series of sermons
that were reworked and expanded.
My Dear Christian
Friend, whether you are a preacher or laymen, a new believer or long
established disciple, an “Arminian” or “Calvinist,” please read on prayerfully.
From the very depths of my heart I offer these studies to you for your
edification and “to the praise of the glory of His grace” (Eph. 1:6), for
truly, Salvation is of the Lord.
[1] The author’s The Doctrines of Grace from the Lips of Our
Lord: A Study in the Gospel of John is a short work (116 pages) that
introduces these doctrines for those who want a basic presentation exclusively
from John’s Gospel.
[2] R. C. Sproul, Knowing Scripture, 80.
[3] We will
address this verse in more detail in the closing pages of chapter 4.
[4] Thayer, Lexicon,
entry #5485.
[5] Brown, NIDNTT,
Vol. 2, 115.
[6] From the
author’s, A Word for the Day, 44.
[7] Curt Daniel,
History and Theology of Calvinism, 298.
[8] See Appendix
A for a summary of Calvinism and Arminianism.
[9] “Exposition of the Doctrines of Grace,”
sermon #385. Spurgeon’s introduction to sermons
#385–88.
[10] Fritz
Ridenour, So What’s the Difference? (Ventura, CA: Regal, 1967, 2001),
111–112. To summarize, a cult: (1) rejects the trinity and denies the Deity of
Christ; (2) insists that all Christian churches are wrong but their group; (3)
claims to believe the Bible but distorts major doctrines to suit their own
views and produce new interpretations; (4) denies that people are saved by
faith in Christ alone; (5) is skilled at using Christian terminology but meaning
entirely different things.
[11] See the
author’s, The Doctrines of Grace from the Lips of Our Lord, xv–xvii.
[12] “The Bible,” sermon #15.
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