FREE GRACE FREE SPEECH
A Free Grace research blog
"testifying to the gospel of God's grace"
(Acts 20:24, NIV)
Tuesday, November 19, 2024
425 Christian Cartoons by E. J. Pace
Sunday, November 17, 2024
Semi-Pelagianism and Free Grace Theology: What's the Difference?
In an article on the Free Grace International website titled "Was Zane Hodges an Antinomian? Is Free Grace?" (published a year or two ago, although the exact date isn't given), the author Shawn Lazar makes the following statement which prompted me to write these thoughts in reply, and which I have now incorporated into this blog post. Lazar says:
Saturday, November 9, 2024
Philo on Repentance: Is It a Change of Mind or Something Different?
"Even the linguistic understanding of metanoeō and metanoia in Philo displays the synthesis of Gk. [Greek] culture and Jewish religion which is a general mark of the Alexandrian Jew. Philo uses the terms in the same sense as the Gk. world around him for 'change of mind' or 'repentance' (-976f.)."[1]
First of all, something very interesting to notice here is that the TDNT affirms that during Philo's lifetime (he lived from 20 BC - 50 AD, and he was therefore a contemporary of Christ and of the apostles who wrote the NT), "the Greek world around him" -- that is, the Greek world of Philo's day, was using the words metanoeō and metanoia in the sense of a "change of mind"! This is exceedingly important to understand, because Reformed theologians (and even some non-traditional Free Grace folks) try to make the case that in the New Testament era, the meaning of metanoia changed from its classical usage ("change of mind") and took on a new and different meaning. But here Kittel tells us otherwise! The meaning of metanoia in the Greek world during Philo's lifetime (20 BC - 50 AD) was the same as it's classical meaning: a "change of mind"!
Kittel goes on to site specific examples from Philo's writings where this meaning and usage of metanoia is clearly seen. For example, Kittel cites Philo's work titled De Legum Allegoriis (Leg. All., II, 60f.), "where the metanoein [repentance] of the wise is 'reconsideration,' or Deus Imm. [Quod Deus Immutabilis Sit], 33, where the alteration of God's judgment or purpose, megaginōskein ['to have great understanding'] in 21, is described as metanoia".[2]
But Philo also describes metanoia as behavior change.[3] And so, like many theologians today, although Philo agrees that the basic meaning of metanoia is a "change of mind," he goes on to embellish that definition and invest it with theology that demands much more![4] Regarding this, Dr. Charlie Bing has correctly pointed out that "[in] the original language...repentance was an inner change. Any addition of outward conduct was imported by theological bias."[5]
Philo was not immune to having "theological bias" (or biases); this is clearly evident from a statement by H. A. A. Kennedy in his book Philo's Contribution to Religion. In reference to Philo's view of man, Kennedy observes: "The speculation to which we have just referred is, in a sense, typical of Philo's views on the origin and constitution of human nature. These often consist of an attempted blend of Platonic, Stoic, and Aristotelian conceptions. Often they represent Philo's theological bias, to a large extent moulded by Old Testament ideas."[6] And so, "theological bias" must be taken into account and factored in when considering Philo's views on any religious topic (including the doctrine of repentance), because it does no good to artificially and dishonestly compartmentalize Philo's views on repentance apart from his other beliefs; but rather, together they form Philo's Contribution to Religion.
In light of the fact that Philo's views are an amalgamation of biblical ideas along with "Platonic, Stoic, and Aristotelian conceptions," it is therefore especially sad to see some apparently Bible-believing Christians adopting his works-based view of repentance![7] Such a view of repentance has become the new "golden calf" in many of today's churches and theological institutions. Religious syncretism is unfortunately still a snare for God's children today. How much better (and more accurate) to say that biblical repentance is simply "a change of mind"! This understanding of repentance keeps salvation by grace completely free, and it also properly distinguishes between repentance (the root) and the fruit which should follow (Matthew 3:8; Luke 3:8; Acts 26:20; Eph. 2:10, KJV).
References:
[1] Johannes Behm, Edited by Gerhard Kittel, Theological Dictionary of New Testament Theology (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1967), Volume 4, p. 993.
[2] Ibid.
[3] Ibid., pp. 993-994.
[4] For more information on this tendency among theologians to embellish the basic meaning of metanoia with theology that demands much more, see my blog post titled "John MacArthur on Repentance" (FGFS, May 1, 2021).
[5] Charlie Bing, "Quotes on Repentance as a Change of Mind, Part 1" (GraceNotes, Number 92).
[6] H. A. A. Kennedy, Philo's Contribution to Religion (London: Hodder and Stoughton, 1919), p. 79, bold added.
[7] For example, see the article on the logos.com website by Timothy Miller titled "Is Repentance a Change of Mind or Something Different?" (January 27, 2023). In the article, Miller argues that although biblical repentance is a change of mind, in his view it must also include a "radical" outward change of life. Miller quotes Philo in support of his view, in particular when Philo says that repentance means that "a sinless walk must replace the former sinning." But according to that definition of repentance, no one has truly repented (Prov. 20:9; Eccl. 7:20; Rom. 3:10-12, 3:23; 1 Jn. 1:8), and therefore that would mean that Miller himself is not even saved! So Miller's view of repentance is self-refuting. I also noticed that Miller agrees with Wayne Grudem's definition of repentance (see footnote 11 in Miller's article). But similar to Philo's interpretation of repentance, Grudem's view is also unbiblical. For more information see my blog post titled "Free Grace Theology: 6 Ways Grudem Misrepresents Biblical Repentance" (FGFS, December 14, 2019).
Thursday, November 7, 2024
How D. L. Moody Helped Me
Tuesday, November 5, 2024
"According To The Scriptures"
Sunday, November 3, 2024
Paul's Command to Name Names: Unloving or Unpopular?
If you’ve been around the Christian community for any length of time, you have no doubt heard it said that we shouldn't “name names” because that would be unloving and divisive. People who say we shouldn’t “name names” probably have good intentions. (But as the saying goes, “The road to hell is paved with good intentions”!) They don't want to "rock the boat" or "stir up the pot". You may have even heard them quote Bible verses, such as when the apostle Paul says to “keep the unity of the Spirit in the bond of peace” (Eph. 4:3, KJV). Notice though, that Paul specifically qualifies it by saying “endeavoring to keep the unity of the Spirit in the bond of peace” (KJV). In other words, Paul isn't saying to preserve unity at all costs (at the expense of, for example, standing for the truth, cf. 3 Jn 3:4). But rather, Paul qualifies it by saying, in effect, “if at all possible” or in other words: “endeavor to preserve” (KJV), “try your best” (CEV), “make it your aim” (J. B. Phillips), “with eager earnestness to maintain the unity” (Williams translation). And so yes, of course that is what we strive for and endeavor to do. And yet we see that Paul himself “named names”! Paul himself specifically called out by name false teachers in the church. Paul himself (the writer who penned Ephesians 4:3) “named names,” and so obviously there is a biblical precedent and example to call out false teachers by name. And as I explained, we are to do everything possible to “endeavor to preserve the unity of the Spirit in the bond of peace” (Eph. 4:3; cf. Rom. 12:18). But when wolves come in among the flock (Matt. 7:16; Acts 20:26-30) or in other words, when false teachers come into the congregation and start preaching a false gospel or when they introduce destructive heresies and begin to lead God's children astray, then we need to call them out by name (1 Tim. 1:19-20; 2 Tim. 2:17-18; 1 Cor. 11:1, etc.). And that is completely biblical! In fact, not to do so would actually be disobedience to the Lord! In other words, not to call out false teachers by name, would make someone, as Paul says, “a man-pleaser, not a God-pleaser” (see Galatians 1:10). Jay Adams has well said: “In some circles, the fear of controversy is so great that preachers, and congregations following after them, will settle for peace at any cost—even at the cost of truth, God’s truth. The idea is that peace is all-important. Peace is a biblical ideal (Rom. 12:18 makes that clear: 'If possible, so far as it depends on you, be at peace with everybody.') but so is purity. The peace of the church may never be bought at the cost of the purity of the church. That price is too dear.”[1]
Saturday, November 2, 2024
J. Vernon McGee's Warning to America
Wednesday, October 30, 2024
A Free Grace Review of "5 Ways Lordship Salvation Is Not Reformed"
Monday, October 28, 2024
The Case for a Trump Comeback: A Christian Perspective
After I voted, I thought about how people voted in Bible times. In the New Testament sense, the idea of voting is described as throwing or casting a pebble in favor of something or someone (see Acts 26:10; Rev. 2:17). For example, before the Apostle Paul's conversion, he voted to persecute Christians (Acts 26:9-10; 1 Cor. 15:9-10). The vote could be for anything, either bad or good, depending on the context.
Now I'd like to talk about the main point of this post, which is why I believe that Donald Trump will be re-elected President of the United States. The reason why is highlighted in the video below: Trump exalted Jesus Christ! Trump said, "I'm not the most famous, Jesus is!" In contrast to this, I've been told about what happened to John Lennon the day after he said in regards to the Beatles, something to the effect that: "We're more popular than Jesus now." Let's just say it wasn't good! Donald Trump didn't make that mistake; Trump exalted Jesus Christ. Trump gave all glory and honor to God. In the words of John the Baptist, whom Jesus said was the greatest prophet born of a woman up to that time: "He [Jesus] must increase, but I must decrease" (Jn 3:30). So we have John Lennon saying one thing, and John the Baptist saying another. The world's prophet vs. God's prophet. Quite a contrast! Lennon was voicing the spirit of anti-christ; John the Baptist of Christ. And the Scripture that always comes to mind when I recall Trump's statement exalting Jesus Christ, is when God says: "Those who honor Me, I will honor" (1 Samuel 2:30). And that's why I believe that Trump will be re-elected President of the United States: because God honors those who honor Him, and because "the Most High is ruler over the realm of mankind, and bestows it on whom He wishes" (Dan. 4:17).
Sunday, October 27, 2024
Saved in Shanghai: How William R. Newell's Teaching on Romans Changed a Life
Friday, October 25, 2024
Getting the Gospel in Focus, Pt. 2
To anticipate a possible objection, someone might say: "But isn't John 3:16 true? Can't I simply believe in Jesus?" And in response to that I would say yes, it's true, but it needs to be read in context. I'm sure many have heard the story of the man who was in the habit of cherry-picking Bible verses at random for his daily devotions. The first verse he came upon was Matthew 27:5, "Judas went and hanged himself." The next verse he happened to choose was Luke 10:37, "Go and do thou likewise." And the third verse he landed on was John 13:27, "And what thou doest, do quickly." The point of this story is obvious: don't take Bible verses out of context! In other words, don't pull a Bible verse out of context and then build an entire doctrine on it. That's horrible Bible interpretation, and quite honestly it's a misuse of Scripture. But sadly that's exactly what the Grace Evangelical Society is doing. Let's take John 3:16 as an example; that's the Bible verse I've been focusing on in this series. If we only share John 3:16, we are sharing maybe 5% of what Jesus said to Nicodemus and omitting everything else! (Editor's note: Using the King James Version, John 3:16 is approximately 5.11% of all the words that Jesus shared with Nicodemus in John chapter 3.) Of course John 3:16 is true! It's 100% true. That's not the point. The point is that it needs to be understood in context and interpreted in light of the complete message of Jesus, which in this particular case is John chapter 3, where, among other things, Jesus pointed Nicodemus back to the incident in the Old Testamemt where Moses made a bronze serpent and set it on a pole as an ensign for the dying Israelites, so that everyone who simply looked to the serpent on the pole would live! (See Numbers 21:4-9.) Jesus likened Himself to the bronze serpent by saying, "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in Him will not perish but have eternal life" (Jn 3:14-15). So the point I'm making is that Jesus shared more than John 3:16 with Nicodemus! And yes, of course John 3:16 is true. But it needs to be understood and interpreted in context, not out of context. In reading through John's Gospel, John 3:16 first of all needs to be interpreted in light of it's immediate context. Because as the saying goes, "A text without a context is a pretext for error [a covering for error]." To say it another way, what the GES calls "the saving message" isn't the complete message. To get the full message of John's Gospel, the reader should be like those who can’t resist flipping to the end of a love story to see how it all turns out. That's how the Apostle John wrote his Gospel; it's written from a resurrection perspective. It always has the end in view. So that's the complete revelation of the Gospel. The gospel is the good news of who Jesus is and what He came to do -- and did! (See John 19:30, "It is finished!") It's the same gospel message that Paul describes in 1 Corinthians 15, which he says all the apostles preached (see 1 Cor 15:11). So that is the complete saving message! The Grace Evangelical Society always talks about "the saving message". That's the terminology they use. Well, John 3:16 is part of it. It's most definitely part of it (a BIG part of it!); but still only part of it, right? Because that's not the whole story. That's not the complete picture. Like I said, even if we just look at the Gospel of John (or even just John chapter 3), John 3:16 is not the full message that Jesus gave to Nicodemus. So right away we are seeing red flags in terms of what the GES is saying compared to what Jesus said, for example, in John chapter 3. Not even looking at the full Gospel of John or the teaching of the New Testament in general. Not even bringing in 1 Corinthians 15; let's just stick with John. Let's just stick with John chapter 3, and still we see a discrepancy between the GES gospel and Jesus' gospel because He told Nicodemus, "you must be born again" (Jn 3:7). And Jesus also brought in the Old Testament. He said to Nicodemus, "you don't know these things?" (Jn 3:10). But where would Nicodemus have known these things from? Obviously from the Old Testament! Nicodemus was a Jew living before the cross, so we know the New Testament wasn't written yet. So obviously Jesus is referring to the Old Testament, right? So again, my point is that Jesus is bringing in the whole counsel of God's Word. He's not isolating a Bible verse out of context and building a doctrine on it. He brings in the Old Testament Scriptures, and basically says, "Nicodemus, you should know these things. You should know that you must be born again. There has to be a new birth." If the GES gospel were correct, we would expect Jesus to say, "It's okay that you don't know these things. Just believe in Me for life." But Jesus doesn't say that. He expected Nicodemus to know, and He took the time to explain. Jesus also says to Nicodemus, "That which is flesh is flesh" (Jn 3:6). In other words, the flesh is corrupt. The flesh is condemned. The flesh is perishing. In the words of the Apostle Paul it's, "the wages of sin is death" (Rom 6:23), right? Paul said: "in the first Adam we all die, but in Christ all will be made alive" (1 Cor 15:22). The Old Testament bears witness to that, that there needs to be life from above. There needs to be regeneration. And in the Old Testament there are pictures of that, such as when Moses struck the rock and water came out of the Rock and gave life to the thirsty Israelites (Exod 17:6; Num 20:7-8; cf. 1 Cor 10:4). It was a picture of the water of Life (Jn 4:14, 7:37-39). And in John chapter 3, Jesus particularly points out the story of Moses lifting up the serpent in the wilderness and how the dying Israelites looked to it to be healed; they simply looked to it in faith, to be saved (Num 20:4-9). In that case they were saved physically. Jesus of course is talking spiritually (Jn. 3:12-17). So again, these are things we need to keep in mind and it highlights a problem with the GES gospel: they aren't preaching the gospel that Jesus preached. Because as I've just described, Jesus said much more than simply "Believe in Him for life." Using the Old Testament, Jesus explained the problem: that we're sinners, that the flesh is corrupt and perishing, and that we must be born again. Jesus also told of God's love, and how He will be "lifted up" (on a cross!) as the brazen serpent was in the wilderness, to bear the curse of humanity and to give His life to take away the sins of the world. And that's the message of the Gospel that Jesus preached and that people must believe to be saved.
Thursday, October 24, 2024
Getting the Gospel in Focus, Pt. 1
If you listen to Bob Wilkin and read the articles on the Grace Evangelical Society (GES) website, you might come away thinking that the Apostle John went around just quoting John 3:16 to everyone. But we know from reading the whole counsel of God's Word that that would not be accurate. What do I mean? Well, in 1 Corinthians 15 the Apostle Paul clearly tells us the gospel he preached (see vv. 3-4, or more specifically vv. 3-5), and what's more, Paul says in verse 11 that this same gospel message was preached by all the apostles! Paul tells the Corinthians, "This is what we preach and this is what you believed." Paul is saying, this message that I just delivered to you in great detail (1 Cor 15:3-5), namely "the gospel," this is what we preach! Paul doesn't tell them John 3:16, is my point. I don't want to take anything away from John 3:16, and I'm not saying we shouldn't use it. Indeed, we most definitely should use John 3:16, but use it within the framework of the gospel. First within the framework of its immediate context (John chapter 3), then within the framework of the Gospel of John, and then within the framework of the whole counsel of God's Word. I'm making the point that we shouldn't focus on Bible verses out of context; but rather, we need to take into consideration the whole counsel of God's Word. We shouldn't build an entire doctrine of salvation on one or two Bible verses ripped out of context. And why not? Because first of all, Jesus preached more than John 3:16 to Nicodemus. Read John chapter 3. Among other things, Jesus told Nicodemus about the new birth. Jesus said, "You must be born again." How is a person born again? What does the New Testament say about it? How are we born again? Paul says in 1 Cor 4:15 that we are born again "through the gospel"! So there again it goes back to the gospel that Paul has delivered to us in 1 Cor 15:3-4 (or 3-5 more specifically). So we need to take into consideration the whole counsel of God's Word, not just proof-text Bible verses out of context. Don't misunderstand, John 3:16 is very important to use! But to isolate it apart from the whole counsel of God's Word is not only poor Bible interpretation, it is mishandling the Scriptures. The GES folks like to say they're "focused"; that's the mantra they use now. They've labeled themselves "Focused Free Grace". Well that's sort of what they're doing actually, because they've focused in so closely on their favorite proof-texts (taken out of context) that they're "missing the forest for the trees"! John 3:16 was not the only thing Jesus shared with Nicodemus. By focusing in so closely on one particular Bible verse to the exclusion of others, they miss the surrounding context and the big picture: which is John chapter 3 (not just John 3:16). I describe this as "missing the forest for the trees." This is a big problem and a prime example of what NOT to do, but sadly that's exactly what the Grace Evangelical Society is doing in terms of their presentation of (or at least their definition of) what they call "the saving message". Their "saving message" is a text without a context. And as someone has famously said, "A text without a context is a pretext for error." So let that be a word of warning about the Grace Evangelical Society, that it's not focused! Or if it is, it's not properly focused; it's misfocused. It's "missing the forest for the trees." To say it positively or in other words: we need to share the gospel clearly and completely. Something else to notice in regards to the GES gospel that is a red flag and a warning sign, is that they're not even consistent according to their own beliefs. They say, "The Gospel of John," "The Gospel of John". Okay, let's look at the Gospel of John! In the Gospel of John we find much more than John 3:16, thank you very much. Even in John chapter 3, right? And then zooming out still farther to the Gospel of John in its entirety (not just one verse but the entire Gospel of John), we see something else very interesting, that Paul's gospel is clearly set forth in John's Gospel: Christ's death, burial, resurrection, and manifestation after his resurrection (see John chapters 20-21, cf. Acts 13:28-32; 1 Cor 15:3-5). The appearances of Jesus after His resurrection are actually highlighted by the Apostle John three times and form the climax of his book! (See John 20:19-21:14). The purpose statement of John's Gospel (John 20:30-31) is set in this context. In other words, John's Gospel is written from a resurrection perspective and with the end in view. This is completely consistent with the Apostle Paul's declaration of the gospel in 1 Cor 15 and consistent with what the Apostle Paul tells us in 1 Cor 15:11, that all the apostles preached the same gospel message: "that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas [Peter], then to the twelve" (1 Cor 15:3-5). Are you preaching this Good News? (Notice I said "Good News". It's not just good theology, it's Good News!) Are you preaching the Good News that Christ died for our sins, was buried, was raised, and was seen? The apostles preached it. In fact, according to what Paul says in 1 Cor 15:11, all the apostles preached it! So if you're not preaching it then you're not preaching the apostolic gospel. The GES wants to focus exclusively on the Gospel of John (actually only on their favorite proof-texts in the Gospel of John). But what gospel did the apostle John preach? This is where it is very important to take into consideration what we know (or should know) from other passages in the New Testament (e.g. 1 Cor 15:11), because what we find is that the Apostle John didn't just preach John 3:16, as important as it is. He preached the gospel recorded in 1 Corinthians 15. And that is the same gospel that is narrated in the Gospel of John! Are you preaching it? If not, you can start today. "Behold, now is the acceptable time; behold, today is the day of salvation" (2 Cor 6:2b). D. L. Moody wisely said, "The closer we stay to the apostles' way of presenting the gospel, the more success we will have."