Tag Archives: Lordship salvation

When the Gospel Becomes a Burden

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Lordship Salvation has left a trail of wounded believers in its wake. It burdens the sinner with front-loaded demands that God never required for salvation. It subtly shifts the spotlight from Christ’s finished work to the sinner’s ongoing commitment. The result? Endless introspection, nagging fear, and a gospel of probation rather than pardon. Instead of proclaiming the cross as the place where sin was dealt with once and for all, Lordship theology makes it the starting line of a lifelong test. “Did I repent enough?” “Did I truly surrender?” “Did I truly turn form my sin?” “Have I made Jesus Lord enough?” These questions don’t lead to peace. They lead to paralysis. The wounded sit in the pews wondering if they ever really got saved—because their performance hasn’t lived up to the fine print someone added to the gospel.

This system collapses the biblical distinction between justification and sanctification. Justification is a legal declaration by God, the moment He credits righteousness to the one who believes (Rom 3:28; 4:5; 2 Cor 5:21; Phil 3:9). Sanctification is the lifelong process of spiritual growth, where the justified believer learns to walk with God and grow in grace (1 Pet 2:2; 2 Pet 3:18). Lordship Salvation refuses to let these doctrines breathe. It demands that you prove you’re justified by the way you live, and if you don’t live a certain way, then you were never justified to begin with. That’s not biblical; that’s backdoor works-righteousness. It may sound pious to insist that salvation must result in a transformed life, but when that transformation becomes the test of genuine faith, grace gets strangled. God justifies the ungodly (Rom 4:5), not the already-reformed.

Eternal life is not earned. It’s not a reward. It’s a gift—fully paid for by Jesus, freely offered to us. Paul could not be clearer: “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Jesus—the eternal Son of God—bore the penalty for our sins on the cross. He died, was buried, and rose again the third day (1 Cor 15:3-4). That’s the gospel. When we believe in Him—trust in Him alone—we receive eternal life. Scripture states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). Jesus said, “I give eternal life to them, and they will never perish” (John 10:28a). This life is not on layaway. It’s not on trial. It’s not a reward for surrender. It is received at the moment of faith—and never lost.

Some object, “That’s too easy.” Easy for us, yes. But not for Him. Our salvation was bought with infinite cost—the blood of the Son of God (1 Pet 1:18-19). We insult grace when we treat it as cheap or shallow. It cost Him everything so it could be free to us. If it weren’t free, none of us could afford it. And if we had to earn it, we’d all be doomed. The cross is not a partial payment. Jesus declared, “It is finished” (John 19:30). Paid in full. God is satisfied (1 John 2:2). The work is done. So now, it’s not about what we do for Him—it’s about whether we’ll trust what He did for us.

After we’re saved, that’s when the real journey begins. Not to stay saved, not to prove we’re saved, but because we are saved. We are called to learn God’s Word (2 Tim 2:15), walk by faith (2 Cor 5:7), grow in righteousness (Tit 2:11-12), glorify Him in all things (1 Cor 10:31), and build up others in the faith (1 Th 5:11). But these things are part of the Christian life—not conditions for becoming a Christian. Confusing those two distorts the gospel and crushes the soul. Spiritual growth takes time. It’s not automatic. It doesn’t look the same in everyone. Some believers grow quickly. Others crawl. Some fall flat on their face and need to be lifted up again—and again. But salvation isn’t on the line. It never was.

The biblical message is this: “believe in the Lord Jesus Christ, and you will be saved” (Acts 16:31). Not “might,” not “eventually,” not “if you really mean it.” Will be. Because salvation is not about what we bring to God—it’s about what God did for us in Christ. The moment we trust Him, we are sealed with the Holy Spirit (Eph 1:13), adopted into God’s family (Gal 4:4-7), and declared righteous in His sight (2 Cor 5:21; Phil 3:19). That’s not license to sin. That’s the foundation for love, gratitude, and growth. The grace that saves us also teaches us to deny ungodliness—not through fear, but through freedom (Tit 2:11-12). Anything less isn’t biblical. It’s bondage. And Christ died to set us free.

Friend, if you’ve been weighed down by the fear-driven demands of a gospel that sounds more like a contract than a gift, then hear this clearly: Jesus is enough. Right now—where you are, just as you are—you can receive the free gift of eternal life by believing in Him. Not by turning over a new leaf. Not by making promises. Not by reforming your life. But by placing your trust in the One who died in your place and rose again. He did all the work. He bore all the wrath. He satisfied every demand of God’s justice. All that’s left is for you to believe. That’s not cheap grace—it’s priceless grace, fully paid for, and freely offered. “Whoever believes in Him has eternal life” (John 6:47). That “whoever” includes you. Believe in the Lord Jesus Christ today—and rest in the unshakable promise of God’s salvation.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Five Reasons Calvinism is Wrong

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Calvinism has long exerted theological influence over many branches of the Church, offering a systematic framework known by the acronym TULIP—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. While the system seeks to uphold the sovereignty of God and the seriousness of sin, its rigid formulations often depart from the plain teaching of Scripture and, in doing so, distort key doctrines of salvation. Each point in the Calvinist construct contains embedded assumptions that collapse vital biblical distinctions—between depravity and inability, between God’s love and arbitrary election, between provision and application, and between faith and performance. This article aims to examine each of the five points, not out of theological sport, but out of a pastoral concern for the clarity of the gospel, the character of God, and the assurance of every believer. The truth of God’s Word is not merely to be systematized but rightly divided—and when Calvinism’s claims are laid alongside Scripture, it is evident that its conclusions must be graciously but firmly rejected.

One key reason for rejecting Calvinism is its overstated doctrine of Total Depravity, often redefined as Total Inability. While Scripture affirms that all humanity is born in sin and spiritually dead (Rom 3:10-18; Eph 2:1-3), it does not teach that the unregenerate are incapable of believing the gospel unless they are first regenerated. Calvinism reverses the biblical order by making regeneration the cause of faith rather than its result. Yet Scripture consistently places faith prior to regeneration (John 1:12-13; Gal 3:2; Eph 1:13). Depravity means people cannot save themselves, but it does not mean they are unable to respond to God’s gracious initiative. The Holy Spirit convicts the world—not just the elect—of sin, righteousness, and judgment (John 16:8), and the invitation to salvation is extended to all (John 3:16; Acts 17:30; 1 Tim 2:4; 2 Pet 3:9). If humans were truly incapable of responding, divine judgment would be unjust (John 3:18). Fallen man retains the God-given capacity to believe the truth, even in his sinful state.

A second reason Calvinism must be rejected is its doctrine of Unconditional Election, which teaches that God chooses some individuals for salvation apart from any foreseen faith or response. This view portrays God as arbitrary, undermining both His justice and love. Scripture testifies repeatedly that God desires all to be saved (1 Tim 2:4; 2 Pet 3:9) and that Christ died for all (1 John 2:2; Heb 2:9). Election, properly understood, is corporate and positional—centered in Christ (Eph 1:4). Individuals are elect in Him, not elected to be placed into Him. God’s foreknowledge includes His omniscient awareness of those who would freely believe the gospel (Rom 8:29; 1 Pet 1:1-2). The Calvinistic view makes divine election mechanical and void of relational engagement. It ignores the clear biblical teaching that God’s call is sincere and that He honors faith wherever it is found (Acts 10:34-35). The universal offer of salvation is genuine, not a theological formality masking an exclusive decree.

The third objection concerns the doctrine of Limited Atonement, which asserts that Christ died only for the elect and not for the whole world. This is a direct contradiction of numerous biblical passages. Scripture plainly teaches that Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29), that He “tasted death for everyone” (Heb 2:9), and that He is “the propitiation… not for our sins only, but also for those of the whole world” (1 John 2:2). The atonement is sufficient for all and applied only to those who believe. Calvinism’s limitation of the cross reduces the scope of divine love and restricts the sincerity of God’s universal invitation. In contrast, the New Testament repeatedly affirms that salvation is available to whoever believes (John 3:16; Rom 10:13; Rev 22:17). Christ’s death is an actual provision they freely reject. Limiting the atonement turns the cross into an exclusive transaction, instead of the worldwide offer that Scripture declares it to be.

A fourth reason for rejecting Calvinism is its doctrine of Irresistible Grace. This teaching claims that when God intends to save someone, He will draw them to Himself in such a way that they cannot resist. But Scripture testifies that the grace of God can indeed be resisted. Stephen declared to the Sanhedrin, “You always resist the Holy Spirit” (Acts 7:51). Jesus lamented over Jerusalem’s rejection: “I wanted to gather your children… and you were unwilling” (Matt 23:37). Grace, though powerful and persuasive, does not override the will. God draws all people to Himself (John 12:32), and the Spirit convicts the world (John 16:8-11), but He does so in a way that honors human volition. Jesus rebuked the religious leaders of His day, saying, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Faith, by definition, must be freely exercised (John 5:40). If grace were truly irresistible, unbelief would not be blameworthy. Yet the Bible consistently holds people responsible for rejecting the truth (Rom 1:18-20). The love of God does not compel belief by force. Grace woos, invites, persuades—but never coerces.

The final point, Perseverance of the Saints, is also problematic because it confuses the free gift of salvation with the ongoing process of sanctification. According to this doctrine, all true believers will necessarily persevere in faith and good works, and those who fall away prove they were never saved. This view imports performance as a condition for assurance and undermines the certainty of eternal life. Scripture teaches that eternal life is given at the moment of faith (John 3:16; 5:24), that believers are justified by faith in Christ (Rom 3:28; 5:1), sealed by the Spirit (Eph 1:13), and kept by God’s power (1 Pet 1:5). While sanctification is God’s will for every believer (1 Th 4:3; 1 Pet 2:2), failure to persevere does not invalidate one’s justification. Believers can fall into carnality (1 Cor 3:1-3), suffer divine discipline (1 Cor 11:30-32; Heb 12:6), or lose eternal rewards (1 Cor 3:12-15; 2 John 1:8), but they cannot forfeit eternal life, which is a permanent possession (John 10:28; Rom 8:38-39). Calvinism’s view of perseverance entangles the believer in endless self-examination, undermining the peace that comes from knowing salvation rests not on endurance but on the finished work of Christ.

In sum, the five points of Calvinism—Total Depravity as inability, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints—stand in conflict with the clear teaching of Scripture. They distort God’s character, obscure the freeness of the gospel, and erode assurance. The biblical gospel proclaims that Christ died for all, that salvation is offered to all, that eternal life is received through faith alone, and that believers are eternally secure, called to grow in grace—not to prove they were saved, but because they are.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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When a Christian Turns to a Sinful Lifestyle

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Bowing to IdolAs a Christian, it is possible to have correct thinking (orthodoxy) and not live by it. James wrote, “To one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17). There are times when believers know God’s Word, but because of negative volition, do not apply it. Solomon, a true believer, is a good example of this. God called Solomon “My son” (2 Sam 7:14), heard his prayer (2 Ch 1:8-10), made him king over Israel (2 Ch 1:11), granted him “wisdom and knowledge” (2 Ch 1:12), used him to write three books of the Bible (Proverbs, Ecclesiastes, and Song of Solomon), directed him to build the temple in Jerusalem over a period of seven years (1 Ki 6:38), made him ruler of Israel for forty years (1 Ki 11:42), and we are told that “Solomon loved the LORD and walked in the statutes of his father David” (1 Ki 3:3a). These are all signs of a true believer. However, according to Scripture, Solomon disobeyed God’s command for the king of Israel, which stated, “He shall not multiply wives for himself” (Deut 17:17a). Despite this directive, Solomon practiced polygamy, having “seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away” (1 Ki 11:3).[1] Solomon’s disobedience was not a singular event but extended over many years, persisting until the end of his days. By the conclusion of his life, Solomon had forsaken his wisdom, as “his wives turned his heart away after other gods” (1 Kings 11:4a). Because Solomon consented to their corrupting pagan influence, he was “not wholly devoted to the LORD his God” (1 Ki 11:4b). Because he had negative volition, “Solomon did what was evil in the sight of the LORD” (1 Ki 11:6). Idolatry is evil business. It is the sin of substitution in which people devote themselves to worship something or someone in the place of God. It is foremost a sin of a covetous heart that leads people to desire more than what God provides, and to trust something or someone lesser than God to satisfy their wants and needs. Solomon’s evil practices demonstrate that a true believer—who cannot forfeit his salvation—can completely turn away from the Lord and commit himself to a life of sin. After Solomon turned away from the Lord and worshipped idols, Scripture reveals God severely disciplined him for his sin (1 Ki 11:11-43). As Christians, we should not be like our brother Solomon, who corrupted his ways and pursued idolatry, knowing that God will discipline us severely if we commit egregious sin (Heb 12:6).

Biblically speaking, it is possible for believers to commit any sin an unbeliever can commit. For example, Aaron led the Israelites to worship an idol (Ex 32:1-6). Gideon made an ephod which became an object of worship in Israel (Judg 8:27). Samson slept with prostitutes (Jud 16:1-4). David had an affair with Bathsheba and had Uriah, her husband, murdered (2 Sam 11:1-21). Peter tried to prevent Jesus from going to the cross (Matt 16:21-23), and later denied the Lord three times (Matt 26:34-35; 69-75). Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor 5:1-2), disputing in public courts (1 Cor 6:1-8), behaved selfishly (1 Cor 11:17-20), got drunk in church (1 Cor 11:21), and misused their spiritual gifts (1 Cor 14:1-40). The church at Ephesus is said to have left its first love, Christ (Rev 2:1-7). The church at Pergamum tolerated false teaching and engaged in immorality (Rev 2:12-17). The church at Thyatira was led by a wicked woman named Jezebel who enticed them into sexual immorality (Rev 2:18-29). The church at Sardis was rebuked for lacking good works (Rev 3:1-6). The church at Laodicea was rebuked for being lukewarm and spiritually impoverished (Rev 3:14-22). The apostle John twice bowed down and worshipped an angel (Rev 19:10; 22:8-9).

Beyond these particular instances of sin, Christians are instructed, “do not let sin reign in your mortal body so that you obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness” (Rom 6:12-13a), “flee sexual immorality” (1 Cor 6:18), “he who steals must steal no longer” (Eph 4:28), “let no unwholesome word proceed from your mouth” (Eph 4:29), “do not grieve the Holy Spirit of God” (Eph 4:30), “Do not quench the Spirit” (1 Th 5:19), put aside “anger, wrath, malice, slander, and abusive speech from your mouth” (Col 3:8), “abstain from fleshly lusts which wage war against the soul” (1 Pet 2:11), “make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler” (1 Pet 4:15), “do not love the world nor the things in the world” (1 John 2:15), and “little children, guard yourselves from idols” (1 John 5:21). These commands would be pointless if it were not possible for Christians to commit all these sins. It is never the will of God that we sin (1 John 2:1), but if we sin, and “there is no man who does not sin” (1 Ki 8:46), it is God’s will that we confess our sins (1 John 1:9), accept responsibility for our actions, and get back to learning God’s Word (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), living by faith (2 Cor 5:7; Heb 10:38), and pursuing holiness (1 Pet 1:15-16), and righteousness (1 Tim 6:11; 2 Tim 2:22).

Consequences for Sin

It is difficult for some to understand, but when Christians sin, we are not in danger of condemnation (Rom 8:1; 35-39), we do not forfeit the free gift of eternal life (John 10:28; Rom 3:24; 6:23), and we do not cease to possess the righteousness of God that was given to us at the moment of faith in Christ (Rom 5:17; Phil 3:9). When Christians sin, we are walking in darkness and have broken fellowship with God (1 John 1:5-6), and stifled the work of the Holy Spirit who dwells within us (Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from God (Psa 32:3-4; Heb 12:6; 1 John 5:16-17; cf. Dan 4:37). Even though David was forgiven for his sin with Bathsheba (2 Sam 12:13), he still faced earthly consequences that impacted him and his family (2 Sam 12:10-14). Serious sin, and ongoing sin, can eventuate in divine discipline to the point of physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5; 1 Cor 11:30), as well as the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). These are serious punishments by the Lord which impact a  believer in time and eternity; however, the sinning saint is not in danger of losing salvation.[2]

A Better Way

Man Reading His Bible 2As Christians, God calls us to “pursue righteousness, faith, love, and peace, with those who call on the Lord from a pure heart” (2 Tim 2:22; cf. 1 Tim 6:11), to “present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom 6:13b), and to “present your members as slaves to righteousness” (Rom 6:19a). Addressing the Christians at Ephesus, Paul wrote, “you were formerly darkness, but now you are Light in the Lord; walk as children of Light, for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:8-10). Peter also wrote, “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness” (1 Pet 2:24a). Righteous living—that’s what God desires from us. He wants our thoughts, words, and actions to align with His righteous character and written Word as it applies to us as Christians. But this requires positive volition and a commitment to the Lord (Rom 12:1-2), to learn His Word (2 Tim 3:16-17; 1 Peter 2:2) and live His Word by faith (2 Cor 5:7; Heb 10:38).

For us as Christians, God has done everything for us to live spiritually successful lives (i.e., giving a new nature, the Holy Spirit, and divine revelation). But God does not force us to live spiritually, as we must choose to live out the new life. And, like Solomon, we are always in danger of being corrupted by others (1 Cor 15:33), by Satan’s world-system (1 John 2:15-16), and our fleshly natures within (Rom 13:14; Col 3:9; Gal 5:16-17; 1 John 1:8). To be faithful to the Lord to the end of our days (as God directs), one needs thinking that is properly calibrated according to Scripture (Rom 12:1-2). God has already blessed us with everything we need to live spiritually (Eph 1:3), but it’s up to us to lay hold of what He’s provided and to advance to spiritual maturity.

The successful Christian life starts with positive volition. Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). The word “willing” translates the Greek verb thelō (θέλω), which means “to desire to have or experience something.”[3] To be “willing” to know and do God’s will is the starting place for our advance to spiritual maturity. Our next step is to dig into God’s Word and learn it. Jeremiah expressed positive volition when he said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). A psalmist wrote, “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” (Psa 119:103), and “The law of Your mouth is better to me than thousands of gold and silver pieces” (Psa 119:72). Peter wrote, “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). Learning God’s Word serves as the basis for right living (Rom 12:1-2). But once we learn it, we must walk in it, which means applying it to our life, and this by faith (2 Cor 5:7; Heb 10:38; 11:6). Ezra is a good example of a believer who learned and lived God’s Word, as it is written, “Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). This is the proper order. When a Christian has a right will (orthothely), and operates with right thinking (orthodoxy), it establishes the basis for right behavior (orthopraxy). Positive volition, divine viewpoint thinking, and the walk of faith is what the Lord wants.

As God’s people, let us constantly learn His Word (Psa 1:2-3; Ezra 7:10; 2 Tim 2:15; 1 Pet 2:2), recalibrate our thinking to align with Scripture (Rom 12:1-2), discipline our minds (2 Cor 10:5), live by faith (2 Cor 5:7; Heb 10:38; 11:6), confess our sins as needed (1 John 1:9), be filled with the Spirit (Eph 5:18), walk in the Spirit (Gal 5:16), submit ourselves to the Lord (Jam 4:7), do good (Gal 6:10), serve others (Phil 2:3-4), rejoice always (1 Th 5:16), pray without ceasing (1 Th 5:17), be thankful in everything (1 Th 5:18), maintain fellowship with other Christians (Heb 10:25), share our wealth to promote Christian ministry (1 Tim 6:17-19), and advance to spiritual maturity (Heb 6:1). If we do this, we’ll glorify the Lord, bless others, and live righteously as God’s expects.

Lordship Salvation proponents typically emphasize that genuine faith naturally leads to good works and obedience to God. They argue that while believers are capable of sinning, a pattern of unrepentant sin and disobedience raises doubts about the authenticity of one’s faith. Therefore, although believers may struggle with sin, true believers are expected to ultimately repent and return to God, rather than persisting in a lifestyle of sin. This means that all true believers will persevere in good works until the very end to ensure their entrance into heaven. The biblical examples provided in this article illustrate how severely a true believer can sin. Additionally, the example of Solomon demonstrates that a genuine believer can commit egregious sins, such as polygamy and idolatry, and continue in that sin until the end of his days. Though sinning saints should fear God’s discipline, such believers should not fear the dangers of hell, as they are truly saved and that is never a threat to them.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Scripture also reveals King David had eight wives: Michal (1 Sam 18:27), Abigail (1 Sam 25:39-42), Ahinoam (1 Sam 25:43), Bathsheba (2 Sam 12:24), Maacah, Haggith, Abital and Eglah (2 Sam 3:2-5), and “David took more concubines and wives from Jerusalem” (2 Sam 5:13). As far as I can tell, David married only women within the Israelite community, and these did not tempt him into idolatry.

[2] Even when the prodigal son lived in the world (Luke 15:11-13), and though he lived like an unbeliever, he never ceased to be a son (Luke 15:14-16), and when he came to his senses and returned home (Luke 15:17-19), his father recognized him as his son and welcomed him back (Luke 15:20-24). A child of God is always a child of God, even if we fall into worldly living.

[3] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 287.

Free Grace Salvation

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Hand Receiving Gift

Free grace salvation means we are saved solely by God’s grace and not by any human effort or merit. All humanity is inherently sinful and unable to earn entrance into heaven. Good works do not save. They never have and never will. Salvation is entirely a work of God, and He offers it to sinful humanity as a gift, given freely and unconditionally to all who believe in Jesus Christ as Savior (Acts 16:31), believing He died for our sins, was buried, and raised again on the third day (1 Cor. 15:3-4). Faith in Christ is the only condition for salvation. Faith does not save. Christ saves. Faith is merely the instrument by which we receive the free gift. And we are saved by grace, which means we don’t deserve it. Scripture reveals, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9).

The Bible reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24). Paul is emphatic that we are justified by faith and not by works, saying, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom. 4:5). Justification is a single act that occurs at the moment we trust in Christ as Savior. It’s a one-and-done event. At that moment, we are declared just in God’s sight, not because of any righteousness of our own, but because of “the gift of righteousness” (Rom. 5:17) that God gives to us at the moment of salvation. This is God’s righteousness, and is gifted to us “apart from works” (Rom. 4:6). It is “the righteousness which comes from God on the basis of faith” (Phil. 3:9). It is this free gift of God’s righteousness that makes us acceptable in His sight.

Furthermore, at the moment of faith in Christ, we are forgiven all our sins (Acts 10:43; Eph. 1:7), have “passed out of death into life” (John 5:24), are given “eternal life” (John 10:28), and are among those “whose names are in the book of life” (Phil. 4:3). As a result, “there is now no condemnation for those who are in Christ Jesus” (Rom. 8:1). We will never experience the Lake of Fire. Never. As Christians, “our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil. 3:20).

Good Works Should Follow Salvation

Once saved and justified in God’s sight, the Lord directs us to “press on to maturity” (Heb. 6:1). That is, to grow up spiritually and become mature Christians who walk by faith (2 Cor. 5:7; Heb. 10:38). This glorifies God, edifies others, and results in the best life possible in this world. Good works is what God expects of His people. Jesus said, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matt. 5:16). Paul wrote, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph. 2:10). The Lord instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit. 2:12) and to be “zealous for good deeds” (Tit. 2:14). We agree with Paul who wrote, “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal. 6:10). God clearly calls His people to a life of obedience and good works. There is no question about this. The Scriptures are plain on the matter, instructing us, “like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet. 1:15).

What About Lordship Salvation?

Though good works should follow justification, they are never the condition of it. Unfortunately, there are some who teach Lordship Salvation, which conflates justification with sanctification. Justification is single event whereby we are declared righteous by God at the moment of faith in Christ. Sanctification is the process of growing spiritually and advancing in a life of good works. Those who advocate Lordship Salvation teach that in order to be saved, one must believe in Christ as Savior AND submit to His lordship, which means committing to a lifetime of obedience. According to John Frame, “you cannot accept Christ as Savior without accepting him as Lord…To receive Jesus as Lord is to make a commitment to keeping his commandments.”[2] And John MacArthur wrote, “Saving faith is a commitment to leave sin and follow Jesus Christ at all costs. Jesus takes no one unwilling to come on those terms.”[3] Though I love these men and appreciate much of their writings, I disagree with them on this matter, as their view presents salvation as a two-step-process where faith + commitment = salvation. It’s faith in Christ PLUS a total commitment to a life of obedience. According to Charles Bing:

“This view [of Lordship Salvation] demands that a person is saved through faith, but a faith that commits and surrenders to Jesus as the Lord of all of one’s life. In other words, commitment and surrender are conditions of salvation. Resulting from this starting point is the belief that a true Christian is therefore one who evidences that commitment and surrender in a life of good works…[in this view] God’s grace is no longer free, faith becomes works, and the unbeliever is subject to a performance basis for acceptance with God.”[4]

Problems with Lordship Salvation

There are several difficulties with Lordship Salvation. Firstly, it fundamentally undermines the concept of salvation by grace alone, through faith alone, in Christ alone, and appeals to those who, in pride, feel they can earn their salvation by means of good works. Such a view naturally becomes anthropocentric rather than Christocentric. No greater offense can be given to a legalist than the concept that salvation is entirely and freely by grace, as it gives all glory and credit to Christ, leaving none for them. Let them be offended, and let all glory rest in Christ alone! Secondly, it destroys one’s assurance of salvation, for if one’s eternal destiny is dependent on ongoing obedience, that person will never know if they’ve done enough to prove they were saved in the first place. Add to this the reality that sin is still present in an ongoing way in the life of believers (requiring regular confession; 1 John 1:9), it means sinless perfection will not happen this side of heaven. This means believers will never know if they’ve done enough to prove their salvation to themselves or others, for if their salvation (hypothetically) requires a hundred good works, how do they know it’s not really a hundred and one, or a hundred and two? They don’t know, so assurance is lost. But God wants us to have assurance, as the Bible states, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). Thirdly, those who feel like they are displaying a lifestyle of good works that proves their salvation, there is the possibility of swelling pride and an attitude of condescension as they become fruit inspectors in the lives of others. In this case, legalism will fill the heart, and we know “Pride goes before destruction, and a haughty spirit before stumbling” (Prov. 16:18). Fourthly, Lordship Salvation can be confusing, overwhelming, and discouraging for the new Christian who probably knows little to nothing about the Bible and his new relationship with the Lord. Because we cannot live what we do not know, learning God’s Word necessarily precedes living His will. But this takes commitment, humility, and time. And even when we know God’s Word, it’s no guarantee we’ll obey it. This is why James wrote, “prove yourselves doers of the word, and not merely hearers who delude themselves (Jam. 1:22), and “to one who knows the right thing to do and does not do it, to him it is sin” (Jam. 4:17).

Salvation is Free

Jesus on Cross with Cloudy SkySalvation is free. Paid in full by the Lord Jesus who died in our place on the cross, Who “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18). Once saved, God calls us to a lifelong process of sanctification. Sanctification is the life we live after being justified, and this process continues until we leave this world, either by death or rapture. The sanctified life requires us to learn and live God’s Word (2 Tim. 2:15; 1 Pet. 2:2; 2 Pet. 3:18), walk by faith (2 Cor. 5:7; Heb 10:38), be filled with the Spirit (Eph. 5:18), walk by the Spirit (Gal 5:16), and make ongoing good choices to stay on the path of God’s will.

Nothing cheapens the gospel more than adding human works as a requirement for salvation. Salvation is a gift from God to us. Freely offered and freely received. According to Radmacher, “A gift, by definition, is free, with no cost whatsoever.”[5] All believers are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24). And “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). And, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9). It’s an insult to God’s grace and Christ’s sacrifice. Our salvation was costly to God, but is free to us. It is without charge. That’s grace. Salvation is never what we do for God; rather, it what He’s done for us through the Person and work of Christ who died in our place. Good works should follow salvation (Eph. 2:10; Gal. 6:10), but they are never the condition of it. Never. Adding good works as a requirement for salvation only mucks it up. Let grace be grace.

What Happens When We Sin?

Do we sin as Christians? Yes. We sin as Christians. It is possible for a Christian to sin, and to sin as badly as any unbeliever. However, unlike the unbeliever, God disciplines His own (Heb. 12:5-11), which includes the removal of eternal rewards (1 Cor. 3:10-15; 2 John 1:8), and, if necessary, disciplines the Christian to the point of physical death (1 Cor. 11:30; 1 John 5:16). It’s never the will of God that we sin, but when we sin, it’s always His will that we handle it by means of confession (1 John 1:9), and then get back into our walk with the Lord.

Let’s be those Christians who commit ourselves to the Lord, learn and live His Word, advance to spiritual maturity, live holy lives, and live sacrificially for the good of others. This glorifies God, edifies others, and results in the best life we can live in this fallen world.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “What is the Gospel?”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 868.

[2] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 197.

[3] John MacArthur, The Gospel According to Jesus (Grand Rapids, Mich: Zondervan, 1988), 87.

[4] Charles C. Bing, Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages (Brenham, TX: Lucid Books, 2015).

[5] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation as a Gift”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 869.

The Gospel We Share

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Christ-on-the-cross     The apostle Paul made a clear presentation of the gospel message when he wrote to the church at Corinth. He stated, “Now I make known to you, brethren, the gospel [εὐαγγέλιον euaggelion – good news message] which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain” (1 Cor 15:1-2).[1] The gospel is information that is communicable from one person to another, whether by spoken or written means. It is received as factual information that benefits the recipient who accepts it by faith. Paul then provided the content of the gospel, “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” (1 Cor 15:3-4).

The gospel is best understood as the solution to a problem. There are two parts to the problem. First, God is holy (Ps. 99:9; Isa. 6:3), which means He is positively righteous and can have nothing to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Second, all mankind is sinful and separated from God (Rom. 3:10-23). This separation occurred when Adam sinned and brought death into the world. Scripture informs us that “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12; cf. 18-19; 1 Cor 15:21-22).[2] The idea is that Adam served as the federal and seminal head of the human race, and when he fell, we fell with him. Because of sin, every person is spiritually separated from God and helpless to change their situation (Rom 5:6-10; Eph 2:1), and good works have no saving merit before the Lord (Isa 64:6; Rom 4:1-5; Gal 2:16; 3:21; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:4-7), did for us what we cannot do for ourselves. He provided His own solution to the problem of sin, and this was worked out through His Son, Jesus, who became human and accomplished what we could not.

IC1876488_l     Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin, and 2) He died for us on the cross, as our substitute, and paid the penalty for all our sins. God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35), and lived a perfectly righteous life (Matt 5:17-21). Scripture informs us that Jesus “knew no sin” (2 Cor 5:21), “has been tempted in all things as we are, yet He did not sin” (Heb 4:15), and “in Him there is no sin” (1 John 3:5). Being sinless qualified Him to go to the cross and die for us. No one forced Jesus to go to the cross; rather, He willingly laid down His life and died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). Jesus said, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). We are redeemed, not by anything this world can offer or by anything we can do, but His “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). The blood of Christ is the coin of the heavenly realm that pays our sin debt and liberates us from the slave-market of sin. But we must trust in Jesus as our Savior. We must accept His good work on our behalf. Though Jesus’ atoning work on the cross is sufficient for all (John 1:29; Heb 2:9; 1 John 2:2; 4:10), it is effectual only for those who believe in Him (John 3:16-18; 20:31; Acts 4:12; 16:30-31). If we reject Christ as Savior, the result is that we will be forever separated from the Lord (Rev 20:11-15). For “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). At the cross, He judged my sin as His righteousness requires, and saves me, the sinner, as His love desires. He did this out of His own goodness and mercy, and not because of any worth found in me. To comprehend the cross of Christ is to understand the heart of God toward a fallen world He wants to save.

Salvation is completely the work of God and comes to us as a free gift (Eph 2:8-9; Tit 3:5), for we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col 1:14), positionally identified with Him (Rom 5:14-18; 1 Cor 15:22), given eternal life (John 3:16; 10:27-28), given the gift of God’s righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), and have the power to live righteously (Rom 6:1-13). God saves us from the penalty of sin (John 5:24; Rom 6:23; 8:1), the power of sin (Rom 6:11; 8:13; 2 Cor 5:17), and ultimately the presence of sin (Phil 3:21; 1 John 3:2). God has prepared good works to follow our salvation (Eph 2:10), but they are never the condition of it. The matter is simple: Salvation comes to us who believe in Christ as our Savior, believing He died for our sins, was buried, and rose again on the third.

Dr. Steven R. Cook

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[1] The word vain translates the Greek word εἰκῇ eike, which denotes, “being without careful thought, without due consideration, in a haphazard manner” (BDAG, p. 281). The main thrust of 1 Corinthians chapter 15 concerns the resurrection of Jesus, which is an essential part of the gospel message. Yet, there were some within the church who were saying “there is no resurrection of the dead” (1 Cor 15:12). Paul asserts, “if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is vain” (1 Cor 15:13-14). The point is, “if Christ has not been raised, your faith is worthless; [and] you are still in your sins” (1 Cor 15:17). Denying the resurrection of Jesus meant they had believed in a Jesus that could not save them, because the object of their faith was dead, and therefore powerless to help them. Getting the gospel message right matters.

[2] Being born in Adam, we also possess a sin nature which is the source of our rebellious heart (Rom 7:14-25; 13:12-14), and we produce personal sin each time we yield to temptation (Jam 1:14-15).