salvation: extent and condition

Salvation: Extent and ConditionSalvation: Extent and Condition

Dr. Norman L. Geisler and Kurt T. WiseDr. Norman L. Geisler and Kurt T. Wise

Outline:Outline:

I. The Extent of Salvation

II. The Condition of Salvation



A. Christ Died for All--Unlimited Atonement B. Christ Died for Only Some--Limited

Atonement

A. Christ Died for All--Unlimited Atonement B. Christ Died for Only Some--Limited

Atonement

I. The Extent of SalvationI. The Extent of Salvation

Isaiah 53:6, 12--“All we like sheep have gone astray, each of us has turned to his own way; and the Lord laid on him the iniquity of us all.”

“For he bore the sins of many and made intercession for the transgressors

In Context: 1) “All” that sinner are the “all” for which Christ died. 2) “All” is used interchangeably with “many” (v. 12). 3) He prayed for unbelievers (v. 12). Out of Context: Strong Calvinists who say “all” and

“many” means only the few (the elect) and not everyone.

Isaiah 53:6, 12--“All we like sheep have gone astray, each of us has turned to his own way; and the Lord laid on him the iniquity of us all.”

“For he bore the sins of many and made intercession for the transgressors

In Context: 1) “All” that sinner are the “all” for which Christ died. 2) “All” is used interchangeably with “many” (v. 12). 3) He prayed for unbelievers (v. 12). Out of Context: Strong Calvinists who say “all” and

“many” means only the few (the elect) and not everyone.

I. The Extent of SalvationI. The Extent of Salvation

John Calvin on Isaiah 53:12John Calvin on Isaiah 53:12 ““I approve of the ordinary reading, that he I approve of the ordinary reading, that he

alone bore the punishment of many, alone bore the punishment of many, because because on him was laid the guilt of the on him was laid the guilt of the whole worldwhole world. It is evident from other . It is evident from other passages, and especially from the fifth passages, and especially from the fifth chapter of the Epistle to the Romans, that chapter of the Epistle to the Romans, that ‘many’ sometimes denotes ‘all’‘many’ sometimes denotes ‘all’”” (comments on Isa. 53:12).(comments on Isa. 53:12).

Jesus said "Many are called but few are chosen" (Matt. 22:14).

In Context: 1) It is “many” in contrast to “few,” not some in contrast to

all. 2) “Many” means all in other texts (cf. Rom. 5:18-19). 3) God desired all to be saved (2Peter 3:9; 1Tim 2:4). So, all

are “called” to be saved. 4) He knows only a few will respond (Rom. 8:29; 1Pet. 1:2).

So He knows only a few will be saved. Out of Context: Strong Calvinists who say “Many” means

only the few (the elect), not all.

Jesus said "Many are called but few are chosen" (Matt. 22:14).

In Context: 1) It is “many” in contrast to “few,” not some in contrast to

all. 2) “Many” means all in other texts (cf. Rom. 5:18-19). 3) God desired all to be saved (2Peter 3:9; 1Tim 2:4). So, all

are “called” to be saved. 4) He knows only a few will respond (Rom. 8:29; 1Pet. 1:2).

So He knows only a few will be saved. Out of Context: Strong Calvinists who say “Many” means

only the few (the elect), not all.

Matthew 23:37Matthew 23:37 Jesus said, "O Jerusalem, Jerusalem, you who kill the prophets

and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing."

In Context: It is clear that God wanted all of them, even the

unrepentant, to be saved. Out of Context: John Gill claimed this is to be

understood not of gathering to salvation but only of a gathering to hear him preach and thus to be brought to historical faith "sufficient to preserve them from temporal ruin” (Gill, The Cause of God and Truth [London, 1814] 1.87-88).

Jesus said, "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing."

In Context: It is clear that God wanted all of them, even the

unrepentant, to be saved. Out of Context: John Gill claimed this is to be

understood not of gathering to salvation but only of a gathering to hear him preach and thus to be brought to historical faith "sufficient to preserve them from temporal ruin” (Gill, The Cause of God and Truth [London, 1814] 1.87-88).

Response to John Gill:Response to John Gill:

1) If Gill is right, then God's concern for the temporal conditions of all men

is greater than that of his concern for their eternal souls!

2) Referring it to the leaders, not to their children, does not avoid the problem of “unwillingness” being the issue.

1) If Gill is right, then God's concern for the temporal conditions of all men

is greater than that of his concern for their eternal souls!

2) Referring it to the leaders, not to their children, does not avoid the problem of “unwillingness” being the issue.

Mark 10:45Mark 10:45 "For even the Son of Man did not come to be served, but to serve, and to give

his life as a ransom for many" (cf. Rom. 5:15, 19; Heb. 9:28).

In Context:1) “Many” means all since it is many in contrast to the few, not many in contrast to the one (cf. Mt. 20:16).2) Paul uses “many” and “all” interchangeably (Rom. 5:19). 3) Hebrews also uses them interchangeably (Heb. 9:28 cf. 2:9).

Out of Context. Limited atonement: Taking “many” to mean few as opposed to all is out of context because:1) Jesus used it to mean all elsewhere (Mt. 22:14).

2) Paul used it to mean all (Rom. 5:19).3) Hebrews uses it of all (Heb. 9:28 cf. 2:9).As Jesus said, "many" (= all) are called but "few" are chosen" (Matthew 22:14).

"For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (cf. Rom. 5:15, 19; Heb. 9:28).

In Context:1) “Many” means all since it is many in contrast to the few, not many in contrast to the one (cf. Mt. 20:16).2) Paul uses “many” and “all” interchangeably (Rom. 5:19). 3) Hebrews also uses them interchangeably (Heb. 9:28 cf. 2:9).

Out of Context. Limited atonement: Taking “many” to mean few as opposed to all is out of context because:1) Jesus used it to mean all elsewhere (Mt. 22:14).

2) Paul used it to mean all (Rom. 5:19).3) Hebrews uses it of all (Heb. 9:28 cf. 2:9).As Jesus said, "many" (= all) are called but "few" are chosen" (Matthew 22:14).

John 1:29John 1:29 "The next day John saw Jesus coming towards

him and said, `Look, the Lamb of God, who takes away the sin of the world!'"

In Context: “World" does not mean "the elect" since: 1) It is all fallen beings (Jn. 3:19).

2) It is all sinful beings (Jn. 16:8). 3) It is all humans in a genetic sense (Rom. 3:23),

not in a geographical sense (Lk. 2:1, 2).

Out of Context: Edwin Palmer: ”It is clear that all is not all" (FPC, 52).

"The next day John saw Jesus coming towards him and said, `Look, the Lamb of God, who takes away the sin of the world!'"

In Context: “World" does not mean "the elect" since: 1) It is all fallen beings (Jn. 3:19).

2) It is all sinful beings (Jn. 16:8). 3) It is all humans in a genetic sense (Rom. 3:23),

not in a geographical sense (Lk. 2:1, 2).

Out of Context: Edwin Palmer: ”It is clear that all is not all" (FPC, 52).

John 3:16-17John 3:16-17 "For God so loved the world that he gave his one and only

Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.”

In Context: “World” means whole world because:

1) The word “perish” indicates “world” means all. 2) The word “condemned” indicates it means all.

Out of Context: John Owen retranslates this verse: "God so loved his elect throughout the world, that he gave his Son with this intention, that by him believers might be saved"! (DDDC, 214).

"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.”

In Context: “World” means whole world because:

1) The word “perish” indicates “world” means all. 2) The word “condemned” indicates it means all.

Out of Context: John Owen retranslates this verse: "God so loved his elect throughout the world, that he gave his Son with this intention, that by him believers might be saved"! (DDDC, 214).

John 12:47John 12:47 "For I did not come to judge the world, but to

save the world.” In Context:

1) It is the same “world” that will be judged.2) God’s intent is to provide salvation for all.

Out of Context: Word “world” used in a limited sense (v.19) does not negate this since:– a) It is not John’s words but those of the Pharisees.– b) It is used in a geographical, not generic, way.– c) It is a hyperbole (cf. 7:4). – d) Even strong Calvinists admit “world” in last part of

verse 47 means the whole world.

"For I did not come to judge the world, but to save the world.”

In Context: 1) It is the same “world” that will be judged.2) God’s intent is to provide salvation for all.

Out of Context: Word “world” used in a limited sense (v.19) does not negate this since:– a) It is not John’s words but those of the Pharisees.– b) It is used in a geographical, not generic, way.– c) It is a hyperbole (cf. 7:4). – d) Even strong Calvinists admit “world” in last part of

verse 47 means the whole world.

Out of Context: The claim that the indefinite is not to be confused with the universal.

1) The text does not say the object of Christ death is indefinite or limited.

2) Nowhere does the NT say “Christ died only for the elect.”

3) Many other texts say explicitly that He died for “all” people, the “world,” and “the whole world” (see above and below).

Out of Context: The claim that the indefinite is not to be confused with the universal.

1) The text does not say the object of Christ death is indefinite or limited.

2) Nowhere does the NT say “Christ died only for the elect.”

3) Many other texts say explicitly that He died for “all” people, the “world,” and “the whole world” (see above and below).

Romans 5:18-19Romans 5:18-19 “Consequently, just as the result of one trespass was

condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.”

In Context: 1) Parallel between condemnation for “all” and

justification for “all” supports universal view. 2) Parallel between “many” (=all) sinner and “many”

made righteous also opposes limited atonement (cf. v.19). 3) It is “many” in contrast to “few,” not to all.

“Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.”

In Context: 1) Parallel between condemnation for “all” and

justification for “all” supports universal view. 2) Parallel between “many” (=all) sinner and “many”

made righteous also opposes limited atonement (cf. v.19). 3) It is “many” in contrast to “few,” not to all.

Out of Context: “All” means all in part of the verse and only some in the other part.– “Many”means one thing in one part of the

verse but another thing in the other part of the verse.

1) This is clear case of eisegesis. 2) This opposes a basic rule of interpretation:

– “The same word used by the same author in the same context has the same meaning.”

Out of Context: “All” means all in part of the verse and only some in the other part.– “Many”means one thing in one part of the

verse but another thing in the other part of the verse.

1) This is clear case of eisegesis. 2) This opposes a basic rule of interpretation:

– “The same word used by the same author in the same context has the same meaning.”

2 Corinthians 5:14-192 Corinthians 5:14-19 "For Christ's love compels us, because we are

convinced that one died for all, and therefore all died.... God was reconciling the world to himself in Christ, not counting men's sins against them…. And he died for all, that those who live should no longer live for themselves ….”

In Context: 1) “All” in “all died” means everyone. 2) ”Those who live” (=believers) are contrasted with the "all” for

whom Christ died. 3) “World” in verse 19 is whole unsaved world that is not

reconciled to God. Out of Context: Palmer’s eisegesis (reading into the text):

"Obviously, the all in both cases means all the believers--not the whole world, reprobate as well as elect” (Palmer, FPC, 49).

"For Christ's love compels us, because we are convinced that one died for all, and therefore all died.... God was reconciling the world to himself in Christ, not counting men's sins against them…. And he died for all, that those who live should no longer live for themselves ….”

In Context: 1) “All” in “all died” means everyone. 2) ”Those who live” (=believers) are contrasted with the "all” for

whom Christ died. 3) “World” in verse 19 is whole unsaved world that is not

reconciled to God. Out of Context: Palmer’s eisegesis (reading into the text):

"Obviously, the all in both cases means all the believers--not the whole world, reprobate as well as elect” (Palmer, FPC, 49).

1 Timothy 2:3-41 Timothy 2:3-4 "This is good, and pleases God our Saviour, who wants all

men to be saved and to come to a knowledge of the truth." In Context: 1) “all men” in v. 1 is everyone. 2) “Men” (anthropos) in v. 5 is everyone. 3) Even Spurgeon said this was all human beings: "I do

not know how that squares with this" but he adds, "I would sooner a hundred times over appear to be inconsistent with myself than be inconsistent with the word of God” (cited In Murray, SHC, 150).

Out of Context: This “is said so that all the predestined be understood by it, because every kind of man is among them” (Augustine, RG, 44).

"This is good, and pleases God our Saviour, who wants all men to be saved and to come to a knowledge of the truth."

In Context: 1) “all men” in v. 1 is everyone. 2) “Men” (anthropos) in v. 5 is everyone. 3) Even Spurgeon said this was all human beings: "I do

not know how that squares with this" but he adds, "I would sooner a hundred times over appear to be inconsistent with myself than be inconsistent with the word of God” (cited In Murray, SHC, 150).

Out of Context: This “is said so that all the predestined be understood by it, because every kind of man is among them” (Augustine, RG, 44).

Five Point Calvinist Spurgeon Said:Five Point Calvinist Spurgeon Said:

“Our older Calvinistic friends deal with this text. Àll men,' say they,--`that is, some men': as if the Holy Ghost could not have said `some men' if he had meant some men…. The Holy Ghost by the apostle has writtenàll men,' and unquest- ionably he means all men." (Cited by Iain Murray, SHC, 150)

“Our older Calvinistic friends deal with this text. Àll men,' say they,--`that is, some men': as if the Holy Ghost could not have said `some men' if he had meant some men…. The Holy Ghost by the apostle has writtenàll men,' and unquest- ionably he means all men." (Cited by Iain Murray, SHC, 150)

Spurgeon Adds:Spurgeon Adds: "I was reading just now the

exposition of a very able doctor who explains the text so as to explain it away: he applies grammatical gunpowder to it, and explodes it by way of expounding it… I thought when I read his exposition that it would have been a very capital comment upon the text if it had read. "Who will not have all men to be saved, nor come to a knowledge of the truth'” (Murray, ibid., 151).

"I was reading just now the exposition of a very able doctor who explains the text so as to explain it away: he applies grammatical gunpowder to it, and explodes it by way of expounding it… I thought when I read his exposition that it would have been a very capital comment upon the text if it had read. "Who will not have all men to be saved, nor come to a knowledge of the truth'” (Murray, ibid., 151).

1Timothy 2:61Timothy 2:6 Christ "gave himself as a ransom for

all men--the testimony given in its proper time."

In Context: 1) God could have said “some,” but didn’t. 2) “All” also means everyone in verses 1 and 4.

Out of Context: John Owen divert the issue to other passages where

"all" is used geographically or hyperbolically, not generically as here.

Christ "gave himself as a ransom for all men--the testimony given in its proper time."

In Context: 1) God could have said “some,” but didn’t. 2) “All” also means everyone in verses 1 and 4.

Out of Context: John Owen divert the issue to other passages where

"all" is used geographically or hyperbolically, not generically as here.

1Timothy 4:101Timothy 4:10 “We have put our hope in the living God, who is the

Savior of all men, and especially of those who believe.”

In Context: 1) “All men” is in contrast to “those who believers (the

elect). 2) It is in accord with the use of “all men” as everyone

earlier (2:1, 4).

Out of Context: John Gill who claims God “is the Saviour of all men”; in a providential way, giving them being and breath...for that he is the Saviour of all men, with a spiritual and everlasting salvation, is not true in fact” (Gill, C HS).

“We have put our hope in the living God, who is the Savior of all men, and especially of those who believe.”

In Context: 1) “All men” is in contrast to “those who believers (the

elect). 2) It is in accord with the use of “all men” as everyone

earlier (2:1, 4).

Out of Context: John Gill who claims God “is the Saviour of all men”; in a providential way, giving them being and breath...for that he is the Saviour of all men, with a spiritual and everlasting salvation, is not true in fact” (Gill, C HS).

Reason Gill’s View is Out of Context:Reason Gill’s View is Out of Context:

Because: 1) “All men” is contrasted with believers. 2. Context speaks of “promise of the life to come” (v. 8). 3) “Savior” is usually meant in a spiritual way in NT. 4) Paul prayed for the salvation of all men (1Tim. 2:1-2).

5) Christ is noted as Mediator in a salvific sense (2:5).6) The whole context of 1Timothy (1:1; 2:3; 2:4; 2:5; 2:6)

is speaking about spiritual salvation, not social preservation.

Because: 1) “All men” is contrasted with believers. 2. Context speaks of “promise of the life to come” (v. 8). 3) “Savior” is usually meant in a spiritual way in NT. 4) Paul prayed for the salvation of all men (1Tim. 2:1-2).

5) Christ is noted as Mediator in a salvific sense (2:5).6) The whole context of 1Timothy (1:1; 2:3; 2:4; 2:5; 2:6)

is speaking about spiritual salvation, not social preservation.

Hebrews 2:9Hebrews 2:9 "But we see Jesus, who was made a little lower than the

angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone" (Heb. 2:9).

In Context: 1) Generic contrast of humans with angels (v. 7). 2) “Flesh and blood" (v. 14) infleshment is generic and

virtually always used universally. 3) The result of His death must be for all men

otherwise Christ was not victorious over Satan. Out of Context: Strong Calvinist say this is only

for some, not all (see above comments).

"But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone" (Heb. 2:9).

In Context: 1) Generic contrast of humans with angels (v. 7). 2) “Flesh and blood" (v. 14) infleshment is generic and

virtually always used universally. 3) The result of His death must be for all men

otherwise Christ was not victorious over Satan. Out of Context: Strong Calvinist say this is only

for some, not all (see above comments).

2 Peter 2:12 Peter 2:1 "But there were also false prophets among the people, just as

there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them--bringing swift destruction on themselves" (2 Peter 2:1).

In Context: Christ died for non-elect because: 1) They were “denying” the Lord. 2) They were "false prophets” and “false teachers.” 3) They will receive "judgment" and “hell” (vv. 3-4). 4) They are called "wicked" (v. 7), the "unjust" and

"slaves of corruption" (v. 19). 5) “The gloom of darkness is reserved forever" for them (v.

17).

"But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them--bringing swift destruction on themselves" (2 Peter 2:1).

In Context: Christ died for non-elect because: 1) They were “denying” the Lord. 2) They were "false prophets” and “false teachers.” 3) They will receive "judgment" and “hell” (vv. 3-4). 4) They are called "wicked" (v. 7), the "unjust" and

"slaves of corruption" (v. 19). 5) “The gloom of darkness is reserved forever" for them (v.

17).

Out of Context: Out of Context: John Owen’s Claim: It does not refer to Christ or redemption

(ibid., 250-256) but to deliverance by earthly masters from social corruption. But--

1) Owen admits "Lord" (Gk: despotan) is used elsewhere of Christ (Lk. 2:29; Acts 4:24; 2 Tim. 2:21; Jude 4; Rev. 6:10).

2) The parallel passage is clearly of Christ: Jude said: “They are godless men, who...deny Jesus Christ our only Sovereign and Lord (despotan) (Jude 1:4).

3) “Bought" (agorazo) refers to Christ's saving work: a) For why would they be lost unless they denied Christ's redemptive work; b) It is usually used redemptively in the NT (1Cor. 6:20; Rev. 5:9). c) It is never used in the NT of redeeming someone socially.

John Owen’s Claim: It does not refer to Christ or redemption (ibid., 250-256) but to deliverance by earthly masters from social corruption. But--

1) Owen admits "Lord" (Gk: despotan) is used elsewhere of Christ (Lk. 2:29; Acts 4:24; 2 Tim. 2:21; Jude 4; Rev. 6:10).

2) The parallel passage is clearly of Christ: Jude said: “They are godless men, who...deny Jesus Christ our only Sovereign and Lord (despotan) (Jude 1:4).

3) “Bought" (agorazo) refers to Christ's saving work: a) For why would they be lost unless they denied Christ's redemptive work; b) It is usually used redemptively in the NT (1Cor. 6:20; Rev. 5:9). c) It is never used in the NT of redeeming someone socially.

2 Peter 3:92 Peter 3:9 “The Lord is not slow in keeping his promise, as some understand slowness. He is

patient with you, not wanting anyone to perish, but everyone to come to repentance.”

In Context: 1) Use of the word “anyone” reinforces “everyone.” 2) Use of “repent” and “perish” show all persons are in mind here. 3) This fits with other Scripture (1 Tim. 2:4). Out of Context: Strong Calvinists

differ: Some: This means "all classes of men” (i.e., elect). Others: All w/o distinction, not all w/o exception

(Steele, FPC, 46). Still Others: Refers to Christians, not unbelievers.

R. C. Sproul, Chosen By God, 197. R. K. McGregor offers the same reasoning. See his No Place of Sovereignty (Downer's Grove, IL: InterVarsity Press, 1996), 169.

“The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”

In Context: 1) Use of the word “anyone” reinforces “everyone.” 2) Use of “repent” and “perish” show all persons are in mind here. 3) This fits with other Scripture (1 Tim. 2:4). Out of Context: Strong Calvinists

differ: Some: This means "all classes of men” (i.e., elect). Others: All w/o distinction, not all w/o exception

(Steele, FPC, 46). Still Others: Refers to Christians, not unbelievers.

R. C. Sproul, Chosen By God, 197. R. K. McGregor offers the same reasoning. See his No Place of Sovereignty (Downer's Grove, IL: InterVarsity Press, 1996), 169.

Out of Context:Out of Context: Response to Strong Calvinists:

To Those who say its means only some: 1) All means all, and that is all that all means. 2) Even some strong Calvinists admit this (below). 3) It is contrary to other scripture (1Tim. 2:4). 4) It is contrary to God’s omnibenevolence. To Those who say it is referring to believers: 1) “Repent” or “perish” (cf. Jn. 3:16) is for unbelievers?

2) “Scoffers” in context are unbelievers. 3) Context of Chapter 2 is unbelievers. 4) Immediate verses speak of judgment on unbelievers (vv. 10-12).

Response to Strong Calvinists:To Those who say its means only some: 1) All means all, and that is all that all means. 2) Even some strong Calvinists admit this (below). 3) It is contrary to other scripture (1Tim. 2:4). 4) It is contrary to God’s omnibenevolence. To Those who say it is referring to believers: 1) “Repent” or “perish” (cf. Jn. 3:16) is for unbelievers?

2) “Scoffers” in context are unbelievers. 3) Context of Chapter 2 is unbelievers. 4) Immediate verses speak of judgment on unbelievers (vv. 10-12).

1 John 2:21 John 2:2 "He [Christ] is the atoning sacrifice for our sins,

and not only for ours but also for the sins of the whole world" (1John 2:2).

In Context: 1) “World” is contrasted with “our” (believers). 2) “World means whole fallen world world, in

this chapter (see 2:15-17). 3) “World” means whole world elsewhere in

this book (1Jn. 5:19). 4) “World” means whole evil world elsewhere in

John’s writings (Jn. 1:10; 3:16-18).

"He [Christ] is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world" (1John 2:2).

In Context: 1) “World” is contrasted with “our” (believers). 2) “World means whole fallen world world, in

this chapter (see 2:15-17). 3) “World” means whole world elsewhere in

this book (1Jn. 5:19). 4) “World” means whole evil world elsewhere in

John’s writings (Jn. 1:10; 3:16-18).

The Extent of Salvation

Conclusion: Salvation is universal in extent. Salvation is limited in application.

– Christ died for all, but--– Only those who believe will be saved.

Outline:Outline:





Outline:Outline:

II. The Condition of SalvationII. The Condition of Salvation

An Important Distinctions: 1. Conditions for provision of Salvation--

None 2. Condition for reception of salvation--One

An Important Distinctions: 1. Conditions for provision of Salvation--

None 2. Condition for reception of salvation--One

A. Condition of the Provision of Salvation:– There are no conditions for God providing salvation.

It is based on the grace of God, not our good works (Eph. 2:8-9; Titus 3:5-7; Rom. 4:5). “Salvation is of the LORD” (Jonah 2:9).

God is not constrained by us to provide salvation.

He does so freely. “For all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus” (Rom. 3:23-24).

– Our salvation (election) is unconditional from the standpoint of the Giver.

A. Condition of the Provision of Salvation:– There are no conditions for God providing salvation.

It is based on the grace of God, not our good works (Eph. 2:8-9; Titus 3:5-7; Rom. 4:5). “Salvation is of the LORD” (Jonah 2:9).

God is not constrained by us to provide salvation.

He does so freely. “For all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus” (Rom. 3:23-24).

– Our salvation (election) is unconditional from the standpoint of the Giver.

B. Condition for the Reception of Salvation– 1. Some Unbiblical Views – 2. The Biblical View

B. Condition for the Reception of Salvation– 1. Some Unbiblical Views – 2. The Biblical View

Views on ConditionsViews on Conditions

Roman Catholic View: Faith Plus Works– "By his good works the justified man really acquires a

claim to supernatural reward from God” (Council of Trent).

"According to Holy Writ, eternal blessedness in heaven is the reward for good works performed on this earth, and rewards and merit are correlative concepts” (Roman Catholic authority, Ludwig Ott).

Roman Catholic View: Faith Plus Works– "By his good works the justified man really acquires a

claim to supernatural reward from God” (Council of Trent).

"According to Holy Writ, eternal blessedness in heaven is the reward for good works performed on this earth, and rewards and merit are correlative concepts” (Roman Catholic authority, Ludwig Ott).

Views on ConditionsViews on Conditions

Roman Catholic View "...those who work well ùnto the end' [Matt. 10:22],

and who trust in God, life eternal is to be proposed, both as a grace mercifully promised to the sons of God through Christ Jesus, ànd as a recompense' which is...to be faithfully given to their good works and merit” (The Council of Trent).

Roman Catholic View "...those who work well ùnto the end' [Matt. 10:22],

and who trust in God, life eternal is to be proposed, both as a grace mercifully promised to the sons of God through Christ Jesus, ànd as a recompense' which is...to be faithfully given to their good works and merit” (The Council of Trent).

Views on ConditonsViews on Conditons Roman Catholic View

"If anyone shall say that the good works of the man justified are in such a way the gift of God that they are not also the good merits of him who is justified, or that the one justified by the good works...does not truly merit increase of grace, eternal life, and the attainment of eternal life (if he should die in grace), and also an increase of glory; let him be anathema” (Council of Trent).

Roman Catholic View "If anyone shall say that the good works of the man

justified are in such a way the gift of God that they are not also the good merits of him who is justified, or that the one justified by the good works...does not truly merit increase of grace, eternal life, and the attainment of eternal life (if he should die in grace), and also an increase of glory; let him be anathema” (Council of Trent).

Views on ConditionsViews on Conditions Roman Catholic View

– Meritorious Works are after baptismal regeneration:

"Nothing that precedes justification, whether faith or works, merits the grace of justification” (Trent).

The works necessary for salvation are those that relate to progressive justification (growth in righteousness) or what Protestants call sanctification which is necessary to get into heaven.

Roman Catholic View– Meritorious Works are after baptismal

regeneration: "Nothing that precedes justification, whether faith or

works, merits the grace of justification” (Trent).

The works necessary for salvation are those that relate to progressive justification (growth in righteousness) or what Protestants call sanctification which is necessary to get into heaven.


Verses given by Catholics in support works salvation

God “will render to each one according to his deeds: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality” (Rom. 2:6-7).

“You see then that a man is justified by works, and not by faith only” (Jas. 2:24).

“Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor” (1 Cor. 3:8 cf. Phil 2:13).

Roman Catholic View Verses given by Catholics in support works salvation

God “will render to each one according to his deeds: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality” (Rom. 2:6-7).

“You see then that a man is justified by works, and not by faith only” (Jas. 2:24).

“Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor” (1 Cor. 3:8 cf. Phil 2:13).


– Protestant Response: This is the error of Galatianism. “This only I want to

learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” (Gal. 3:2-3).

We are not saved by works but for works. We do not work for grace but from grace. We are saved by faith alone, but that faith is not

alone: it is accompanied by good works (Jas. 2:17).

Roman Catholic View– Protestant Response:

This is the error of Galatianism. “This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” (Gal. 3:2-3).

We are not saved by works but for works. We do not work for grace but from grace. We are saved by faith alone, but that faith is not

alone: it is accompanied by good works (Jas. 2:17).


– Biblical Response: “But to him who works not but believes on Him

who justifies the ungodly, his faith is counted for righteousness” (Rom. 4:5).

“Not by works of righteousness but by His mercy has He saved us…” (Titus 3:5).

“For by grace are you saved through faith and that not of yourselves. It is the gift of God; not of works lest any one should boast” (Eph. 2:8-9).

Roman Catholic View– Biblical Response:

“But to him who works not but believes on Him who justifies the ungodly, his faith is counted for righteousness” (Rom. 4:5).

“Not by works of righteousness but by His mercy has He saved us…” (Titus 3:5).

“For by grace are you saved through faith and that not of yourselves. It is the gift of God; not of works lest any one should boast” (Eph. 2:8-9).

Views on ConditionsViews on Conditions The Church of Christ View

– Statement: In addition to faith, repentance, and confession, they

believe baptism is a necessary condition for salvation.

The Church of Christ View– Statement:

In addition to faith, repentance, and confession, they believe baptism is a necessary condition for salvation.


– Support offered: Acts 2:38 - “Then Peter said to them, `Repent, and let

every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.’”

Response – 1) the word “for” (eis) can mean “because of” or “with a view to.” 2) The baptism was not before they were saved but after, since it says “Those who accepted his message were baptized” (Acts 2:41). 3) In a parallel passage baptism was clearly after they were saved: “Can anyone forbid water that these should be baptized who have received the Holy Spirit just as we have” (Acts. 10:47).

The Church of Christ View– Support offered:

Acts 2:38 - “Then Peter said to them, `Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.’”

Response – 1) the word “for” (eis) can mean “because of” or “with a view to.” 2) The baptism was not before they were saved but after, since it says “Those who accepted his message were baptized” (Acts 2:41). 3) In a parallel passage baptism was clearly after they were saved: “Can anyone forbid water that these should be baptized who have received the Holy Spirit just as we have” (Acts. 10:47).


– Support offered: 1 Peter 3:21 – “There is also an antitype [to Noah being

saved by the ark] which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ.”

Response – 1) Hebrews 11:7 says Noah was saved by faith when warned of the danger of the flood; 2) Baptism only saves from a bad conscience, not from hell since the unbaptized have not yet kept the commandment of God to be baptized (Mt. 28:18-20). 3) Baptism is a work (Mt. 3:15), and we are not saved by works (Titus 3:5; Eph. 2:8-9).


1 Peter 3:21 – “There is also an antitype [to Noah being saved by the ark] which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ.”

Response – 1) Hebrews 11:7 says Noah was saved by faith when warned of the danger of the flood; 2) Baptism only saves from a bad conscience, not from hell since the unbaptized have not yet kept the commandment of God to be baptized (Mt. 28:18-20). 3) Baptism is a work (Mt. 3:15), and we are not saved by works (Titus 3:5; Eph. 2:8-9).


– Support offered: 1 Cor. 12:13 - “For by one Spirit we were all

baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.”

Response – While there are verses on being saved by baptism (cf. Col. 2:11-12), they are not referring not to water baptism but to the baptism of the Holy Spirit (cf. Rom. 8:9).


1 Cor. 12:13 - “For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.”

Response – While there are verses on being saved by baptism (cf. Col. 2:11-12), they are not referring not to water baptism but to the baptism of the Holy Spirit (cf. Rom. 8:9).


– Some use baptism’s comparison to OT circumcision as proof one needs to be baptized to be saved (Col. 2:12).

– Response--– 1. If so, then only males were saved, since only they

were circumcised.– 2. Abraham was saved before he was circumcised

(Rom. 4:9-11).– 3. It is only the circumcision of the heart (faith) that

counts before God (Rom. 2:29).

The Church of Christ View– Some use baptism’s comparison to OT circumcision as

proof one needs to be baptized to be saved (Col. 2:12).– Response--– 1. If so, then only males were saved, since only they

were circumcised.– 2. Abraham was saved before he was circumcised

(Rom. 4:9-11).– 3. It is only the circumcision of the heart (faith) that

counts before God (Rom. 2:29).

Views on ConditionsViews on Conditions The Biblical View

– Statement: The Scriptures explicitly teach that salvation is

through grace alone by faith alone apart from good works.

Ryrie says: “More than 200 times in the New Testament, salvation is said to be conditioned solely on the basis of faith – faith that has as its object the Lord Jesus who died as our substitute for sin” (Ryrie, A Survey of Bible Doctrine, 134).

The Biblical View– Statement:

The Scriptures explicitly teach that salvation is through grace alone by faith alone apart from good works.

Ryrie says: “More than 200 times in the New Testament, salvation is said to be conditioned solely on the basis of faith – faith that has as its object the Lord Jesus who died as our substitute for sin” (Ryrie, A Survey of Bible Doctrine, 134).


– By grace alone: Eph. 2:8-9. “For by grace you have been saved through

faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.”

Titus 3:5-7. “. . . not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.”

Rom. 11:6. “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.”

The Biblical View

– By grace alone: Eph. 2:8-9. “For by grace you have been saved through


Titus 3:5-7. “. . . not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.”

Rom. 11:6. “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.”


– Through faith alone: Eph. 2:8-9. “For by grace you have been saved through


Acts 16:31. “So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household.’”

Gal. 3:11. “But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.”

The Biblical View

– Through faith alone: Eph. 2:8-9. “For by grace you have been saved through


Acts 16:31. “So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household.’”

Gal. 3:11. “But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.”


– Through faith alone (Old Testament):

Gen. 15:6-- “And he [Abraham] believed in the Lord, and He [God] accounted it to him for righteousness.”

Hab. 2:4-- “Behold the proud, His soul is not upright in him; But the just shall live by his faith.”

Gal. 3:8-- “And the Scripture, foreseeing that God would justify the nations by faith, preached the gospel to Abraham….”

The Biblical View– Through faith alone (Old Testament):

Gen. 15:6-- “And he [Abraham] believed in the Lord, and He [God] accounted it to him for righteousness.”

Hab. 2:4-- “Behold the proud, His soul is not upright in him; But the just shall live by his faith.”

Gal. 3:8-- “And the Scripture, foreseeing that God would justify the nations by faith, preached the gospel to Abraham….”

Relation of Faith and Repentance

Repentance is necessary for salvation Acts 17:30-- “Truly these times of

ignorance God overlooked, but now commands all men everywhere to repent.”

Acts 20:21-- “Testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.”

Relation of Faith and Repentance

Repentance is necessary for salvation Faith alone is necessary for salvation

– True faith toward God involves repentance.– True repentance toward God involves faith.– If God says, “Come here” (faith), we cannot do

it without “leaving there” (repentance).– Thus, they are not two conditions but two sides

of one condition of salvation.

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