In Defense of the Gospel, Review: Its Biblical Accuracy in Answering the Lordship Position

Every believer in Jesus Christ must be informed about the subject of Lordship Salvation. It is one of the most popular, yet dangerous aberrations of the true gospel in existence today. While it claims to uphold salvation by grace through faith alone, it practically opposes this truth by adding extra-biblical stipulations such as commitment to serve, dedication, obedience, surrender, on-going discipleship, turning from sins, and faithful perseverance to the end of one’s life. All of these become practical requirements for entering heaven’s glory one day according to the Lordship Salvation scheme. In the book, In Defense of the Gospel, Lou Martuneac has provided the body of Christ with a very informative and helpful explanation of this significant difference between the false gospel of Lordship Salvation and the true, saving gospel of God’s grace.

The author knows his subject well. He is battled-tested. He first encountered this false form of the gospel and combated it on the African mission field. Later he had extensive interaction with leading advocates of this view in North America. Martuneac has been indefatigable in defending the truth of salvation by grace alone, and his book reflects this experience through its judicious selection of quotations documenting the Lordship position. One will not find here straw men being erected and then being knocked down all too-easily, leaving the reader without any real help in answering Lordship Salvationists. Instead, one will find that the author is as committed to the truth in fairly representing the opposing viewpoint as he is in his own handling of God’s Word—the Word of truth (2 Tim. 2:15).

In this respect, the most important feature of this book is its biblical accuracy in answering the Lordship position. The book’s content is consistent with its subtitle: “Biblical Answers to Lordship Salvation.” In Defense of the Gospel opens with an introduction to the problem of Lordship Salvation, and then provides an historical overview of the Lordship controversy up to the present day. This is followed by chapters dealing with each of the main problem areas in Lordship Salvation including the distinction between discipleship and salvation, the reality of the carnal Christian, the real meaning of repentance, the nature of saving faith, and the deity of Christ as “Lord.” These chapter-topics are followed by chapters treating key passages in the Lordship debate, such as Romans 10:9-10, Acts 16:30-31, and the rich young ruler passages in the Gospels.

What are Martuneac’s doctrinal conclusions in each of these areas? Here is a brief sampler to whet the appetites of prospective readers:

(a) In the chapter “Salvation and Discipleship: Is There a Biblical Difference?” the author appropriately distinguishes between the free gift of salvation and the costliness of discipleship in the Christian life for rewards. He writes, “Salvation and discipleship are two separate and distinct issues. Salvation is the gift of God to an undeserving Hell-bound sinner. Discipleship is what ought to flow from the man or woman who through the shed blood of Jesus Christ has been redeemed from sin, death, and Hell. Confusing the cost of discipleship for the believer with the gospel of grace through faith is one of the most disconcerting errors of Lordship Salvation” (p. 85).

(b) In the chapter “Can There Be a Christian Who Is Carnal?” Martuneac proves the reality that a person can be simultaneously born again (“a Christian”) and walking according to the flesh (“carnal”). He uses 1 Corinthians 3:1-4; Romans 7:14-25; and numerous Old and New Testament characters to support this biblical reality. He concludes by stating: “Lordship advocates who struggle with the reality of carnal Christians in the church would do well to read again 1 Corinthians 3:1-4. They would do well to let the Bible say what it says, without the trappings of logic and rationalizations to make it fit their system. They would do well to refrain from trying to force the Scriptures into conformity with the presuppositions of Lordship Salvation. The Bible is clear: a man can be genuinely born again, indwelled with the Spirit of God, and live as a carnal Christian at the same time” (p. 119).

(c) In the chapter “What Is Biblical Repentance?” the author humbly acknowledges that he has made significant changes to this chapter on repentance from the original edition of the book (p. 123). It is clear that his doctrine of repentance is the same as traditional Free Grace stalwarts such as C. I. Scofield, Lewis Sperry Chafer, and Charles Ryrie. These men of God all taught that saving repentance is the change of mind about God, sin, the Savior, and salvation that is inherent to faith in Christ for eternal life. Martuneac defines saving repentance the same way, as “a change of mind where one recognizes he is a hopeless, Hell-bound sinner before a just and holy God. When he agrees with the convincing and convicting work of the Holy Spirit that he is a sinner (John 16:7-9) and transfers his dependence to the Lord Jesus Christ for his salvation—he has biblically repented. Biblical repentance is a change of mind that should produce the fruit of a change in direction from self and sin toward God. The fruit that should follow is distinct from repentance itself” (pp. 145-46). This is contrary to the Lordship Salvation position which defines repentance for eternal life as a turning from sin that will necessarily lead to a changed life and changed behavior pattern. In distinction to the Lordship view, Martuneac states that the “evidences of a changed life” are “not automatic or the necessary result of a person having initially repented about Jesus Christ at the time of new birth” (p. 147).

(d) In the chapter on “What Is Biblical Saving Faith?” Martuneac defines faith as “a child-like trust in God, which accepts the record He has given of His Son” (p. 150). He goes on to demonstrate how Lordship proponents load the word “faith” with meritorious concepts such as obedience, full surrender, paying the price, and exchanging self for salvation. Martuneac rightly objects to this “barter-system” of salvation, saying “the faith that saves man from the penalty of his sin cannot include any kind of meritorious works. . . . Salvation is obtained through faith in the finished work of Jesus Christ. Man is saved by faith plus nothing!” (p. 151, ellipsis added).

In Defense of the Gospel continues to present the clear truth of salvation by grace through faith alone in Christ alone by examining one-chapter-at-a-time three key passages that frequently arise in the Lordship debate. The chapter on Romans 10:9-10 shows that submission to the lordship or mastery of Christ is not being required for salvation, but belief and acceptance of Christ’s deity as sovereign are being taught. Likewise, to “believe on the Lord Jesus Christ” in Acts 16:31 does not make believing synonymous with surrendering all areas of the life to the lordship of Christ in order to be born again. Nor did Christ require the rich young ruler to be good and to keep the Ten Commandments in order to enter into eternal life, which is the Lordship interpretation. Instead, Christ was seeking to show the man his sinfulness, self-righteousness, and self-reliance, which was standing in the way of his faith in Christ.

Finally, the book contains three concluding chapters exhorting the reader to stand strong for the truth of the gospel and that this is an issue of biblical separation if there ever was one. This subject of separation is rarely addressed in the Lordship debate, and I am grateful that Martuneac’s book offers this distinctive appeal that is so sorely needed in our day.

There are also eight insightful appendixes at the end of the book on various subjects relating to Lordship Salvation, including the especially important connection between Calvinistic Reformed theology and the doctrine of Lordship Salvation.

The book contains endorsements on the back cover from notables such as Drs. Robert P. Lightner, Ron Comfort, and Charlie Bing, as well as evangelist John R. Van Gelderen. The book is sturdy, well-constructed, and reasonably priced for a standard-sized paperback.

It is also important to note that though this book is consistent with a Free Grace position on salvation in its opposition to Lordship Salvation, In Defense of the Gospel does not hold to the Grace Evangelical Society’s version of “Free Grace.” Sometimes Lordship Salvationists wrongly assume that all Free Grace people adhere to the unbiblical views of the G.E.S. regarding (1) repentance not being a necessary condition for eternal life and (2) not needing to believe in the deity of Christ and His finished work to be born again (i.e., the “crossless gospel”). Martuneac thankfully maintains the biblically balanced view of the nature and content of saving faith in his book by expressly opposing these excesses of Zane Hodges, Bob Wilkin, and the teachers of G.E.S. theology (pp. 31-35).

So where does In Defense of the Gospel fall among the various good books currently on the market that are opposed to Lordship Salvation? In comparison to Charles Ryrie’s So Great Salvation, Martuneac’s book is beneficial in addressing the subject of Lordship Salvation more directly and more thoroughly. (Martuneac’s book is roughly twice the length of Ryrie’s.) On the other hand, it is not as technical and exegetically “heavy” as Charlie Bing’s book, which was originally his doctoral dissertation. In Defense of the Gospel is geared to the average person and is quite readable. Martuneac is to be commended for providing believers with another very valuable resource on this critical subject. I strongly recommend this book.

Pastor Tom Stegall

Originally appeared March 2011.
Word of Grace Bible Church
Author: The Gospel of the Christ: A Biblical Response to the Crossless Gospel Regarding the Contents of Saving Faith

See, IDOTG: Revised & Expanded For all endorsements in and reviews about the book.

Bob Jones University: It’s a Question of Doctrine

Dr. Steve Pettit

Today I am drawing your attention to a chapel message given at Bob Jones University (BJU) by its president Dr. Steve Pettit. The message was preached in BJU’s chapel on January 26, 2015.  Following are excerpts transcribed from the recorded message.

“What is the race? It is the whole of the Christian life of faith….  (4:15) When you start [the race] in faith you need to run and finish in faith…. (6:35) The race has to be faithfully run to the finish.” (10:15) Dr. Pettit goes on to say there is, “justification, sanctification and a glorification.” (11:12) Then, however, he said this, “If you lose, if you don’t finish you lose everything, you lose your soul.” (11:40)

Later in the message he references Old Testament saints from Hebrews 11 saying, “These Old Testament saints received God’s approval, they all died in faith, they were loyal, they persevered in their faith.” (19:10) He said, “If you run and don’t win then you are truly the biggest losers.” (21:35)

“We run the race, we cross the finish line, and so what’s the prize? What is the award? Well, there are different viewpoints.  Some would have the viewpoint that the awards are crowns in Heaven. But as I read the book of Hebrews and see the whole gist of the book and the flow of the book, I don’t believe its referring to crowns in Heaven. I think it is referring to Heaven itself.” (22:10) 

“Now, there’s almost a dilemma that immediately arises up.  Fact is I’ve already had some statements on this to me. Because it almost gives the impression that you’re saying that you can lose your salvation, and I have not really said that at all. What I would like to say is…God’s people have to continue in the faith. They must persevere because perseverance is the testimony of the reality of your faith.” (23:30) 

“It’s almost like you have two rails as you’re running down this road, this Christian life.  One is I’m saved, but the other one is I’m not saved yet. I’m not in glory. It’s like you could say it this way, ‘I am in the race, but I have to keep on running, I’m not saved yet, I’m not in glory’.” (25:45)1 For the complete sermon audio see footnotes.

At the time a number of pastors were genuinely concerned with the message content and contacted Dr. Pettit about it.  With what did their concern lie?  For example Dr. Pettit said, “If you lose, if you don’t finish you lose everything, you lose your soul.” (11:40)  That theme is common among the advocates of Calvinism. For example,

John Piper

“There is no doubt that Jesus saw a measure of real, lived-out obedience to the will of God as necessary for final salvation.... What God will require at the judgment is not our perfection, but sufficient fruit to show that the tree had life-in our case, divine life.” (John Piper, What Does Jesus Demand of the World, pp. 160, 211.

“Endurance in faith is a condition for future salvation. Only those who endure in faith will be saved for eternity.” (R. C. Sproul, Grace Unknown, p. 198.)

“Not only is holiness the goal of your redemption, it is necessary for your redemption…. we are commanded to be holy, saved to be holy, and, in fact, we must be holy if we are to inherit eternal life.” (Kevin DeYoung, The Hole in Our Holiness, pp. 26, 30 italics his, bold mine.)

Dr. Pettit was teaching Calvinism’s 5^th point of TULIP, which is “Perseverance of the Saints.”  That a saint will persevere, will finish the race faithfully, he will not fail. Steve Pettit’s message is virtually identical to that of Piper, Sproul, DeYoung cited above and MacArthur’s below. 

“The doctrine of the believer’s security is tied to the believer’s persevering faith…. the most important element in all the range of salvation doctrines is this issue of the perseverance of the saints.  It is, in the end, what makes salvation salvation because it is forever…. Any idea of salvation that leaves out security is a distortion of the truth.  And any idea of security that leaves out perseverance is a distortion of the truth.” (John MacArthur, “Perseverance of the Saints,” Part 2. September 5, 2004.)

“The doctrine of perseverance is the doctrine that believers persevere. . . . It is not at all that they will be saved irrespective of the [sic] their perseverance or their continuance, but that they will assuredly persevere. Consequently the security that is theirs is inseparable from their perseverance.” (John MacArthur, “Perseverance of the Saints.” The Master’s Seminary Journal4, no. 1 (Spring 1993): 5-24.)

What we’ve read means, “Perseverance is [being] articulated as the only way to ensure ‘final salvation’, i.e., glorification.” (In Defense of the Gospel: Biblical Answers to Lordship Salvation [Revised & Expanded Edition], p. 273.) Does what we’ve considered thus far make Dr. Pettit a “5-point Calvinist?”  It does not! Like any other man only he can answer as to whether or not he accepts or rejects any of Calvinism’s five points (TULIP).

Here I would like to examine a portion of the current BJU Position Statements: Calvinism, Arminianism and Reformed Theology. Under the subsection, With Regard to the Doctrine of Soteriology, paragraph one, this statement appears, “God offers this salvation freely to all men who are willing to repent and turn from their sins (Acts 3:19, 17:30) and place their full faith and trust in the atonement Christ made by His finished work on the Cross (Luke 24:46-48, Heb. 9:11-15, 10:10-14).”

An essential feature of Lordship Salvation’s interpretation of the gospel is encapsulated in that single sentence. Lordship’s gospel demands of the sinner faith in Christ, plus commitment of life, to turn from (stop) sinning and start obeying in “exchange” for salvation.   

“This is what Jesus meant when He spoke of taking up one’s own cross to follow Him. And that is why he demanded that we count the cost carefully. He was calling for an exchange of all that we are for all that He is. He was demanding implicit obedience—unconditional surrender to His lordship.” (Dr. John MacArthur: The Gospel According to Jesus: What is Authentic Faith, p. 202. Italics added)

Dr. John Van Gelderen explained why it is confusing to tell sinners they need to turn from their sins,

“Jesus said, ‘They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance’ (Luke 5:31-32). Sick people do not turn from their sickness to a physician. If they could turn from sickness, they would no longer need a physician. Rather, sick people turn to a physician for deliverance from their sickness. Similarly, sinners cannot turn from their sin(s) to Christ. If they could, they would not need a Savior. Sinners must turn to Christ, the Great Physician, for deliverance from their sin and its consequence.”2

Dr. Ernest Pickering (1928-2000) recognized Lordship Salvation as a departure from the biblical plan of salvation. Following are two excerpts from Dr. Pickering’s review of John MacArthur’s original edition of The Gospel According to Jesus.

“John MacArthur is a sincere servant of the Lord, of that we have no doubt.... We believe in his advocacy of the so-called lordship salvation he is wrong. He desperately desires to see holiness, lasting fruit, and continuing faithfulness in the lives of Christian people. This reviewer and we believe all sincere church leaders desire the same.... But the remedy for this condition is not found in changing the terms of the gospel.”

“One of the chief objections to the notion of ‘lordship salvation’ is that it adds to the gospel of grace. It requires something of the sinner which the Scriptures do not require. The message of salvation by grace proclaims to the sinner that they may receive eternal life by faith alone whereas the message of ‘lordship salvation’ tells sinners they must be willing to give up whatever is in their life that is displeasing to God.” (Ernest Pickering, Lordship Salvation: An Examination of John MacArthur’s Book, The Gospel According to Jesus.)

Lordship Salvation demands a commitment of one’s life, and a promise of surrender to the lordship of Christ in an up-front exchange for the reception of salvation (justification). Calvinism’s perseverance is keeping that promise, but if you fail, “if you don’t finish you lose everything, you lose your soul.” (Steve Pettit: What Does it Mean to Run the Race?)

Teaching that a soul, justified by faith, must perform the good works expected of a born again believer, throughout his lifetime to inherit eternal life (glorification) in Heaven at death is works salvation. That is “Lordship Salvation.”3

When Dr. Pettit told the BJU student body “If you lose, if you don’t finish you lose everything, you lose your soul” his message essentially left one of two conclusions for the students. First, although you have been justified, born again by faith in Jesus Christ, if you do not run the race of sanctification faithfully until death, you do not enter Heaven, you never see glorification.  Second, you were never saved in the first place.

The chapel sermon we’ve considered was not given by a mere guest speaker.  This was Dr. Steve Pettit, the president of BJU, teaching an element of Calvinism.  The BJU Position Statement legitimizes an integral part of Lordship Salvation.  This is a very serious matter because, “Lordship Salvation tears at the very heart of the gospel; it corrupts ‘the simplicity that is in Christ’ (2 Cor. 11:3), it is a man-centered message that frustrates grace (Gal. 2:21).” (In Defense of the Gospel: Biblical Answers to Lordship Salvation [Revised & Expanded Edition], p. 49.)

Calvinism and Lordship Salvation has made inroads into schools and churches that aforetime rejected this teaching. When a university president and that school's position statement bring elements of Calvinism and Lordship Salvation to the student body one might wonder if those teachings have been adopted as acceptable or possibly official doctrinal positions of the university.

The BJU Student Handbook (2018-2019) states, “The BJU Creed highlights the fundamentals of the faith. Based on these essentials, we strive to maintain unity among the student body. In the interest of this unity and in love and respect for each other, there is to be no proselytizing based on theological interpretations, such as Calvinism and Arminianism.” (p. 8). Yet BJU president Steve Pettit was preaching Calvinism’s Perseverance of the Saints, “proselytizing Calvinism,” if you will, to the student body.

What Should you, as a Parent or Pastor, Do?

If you have questions, ask. You may reach out to Dr. Pettit, Dr. Horn or any Bible faculty to ask what their position(s) are on Calvinism, Lordship Salvation, Reformed/Covenant Theology and Dispensationalism. You might ask, “Which of the 5-points of Calvinism (TULIP) or Doctrines of Grace, do you accept as legitimate or reject?” Ask their view of each of the 5-points in turn: Total Inability, Unconditional Election, Limited Atonement, Irresistible Grace and Perseverance of the Saints. You should also ask,

• Do you believe regeneration comes before belief or at the moment of saving belief?
• Is faith the fruit of regeneration or is regeneration the fruit of faith?
• Explain why the Bible says Christ will preserve you in Jesus Christ (Jude 1) and God will keep you from falling (Jude 24), but the only use of perseverance refers to praying for the saints Eph. 6:18?  
  

Close:
This is hard because we love BJU and all it has contributed over the years. Seeing what has happened to many of our schools (Pillsbury, TTU, Calvary, Clearwater, Northland4) is disappointing. Dr. Pettit’s message, “What Does it Mean to Run the Race” may signal a shift in the doctrinal stance of BJU. It pains us greatly that circumstances dictate an article like this could even be written.  It would, however, be a pity for pastors and families sending their young people to BJU thinking it is the same as it once was for them if it is not, if the university has changed.

LM

Related Reading:
An Analysis of BJU's Position Paper on Calvinism, Arminianism & Reformed Theology

Footnotes:

1) For the complete recorded sermon, see- What Does it Mean to Run the Race?

2) Repent and Believe, Part 8: Confusing Terminology, “Turn from Sin.”

3) A Summary of Lordship Salvation

Defined briefly: Lordship Salvation is a position on the gospel in which “saving faith” is considered reliance upon the finished work of Jesus Christ. Lordship views “saving faith” as incomplete without an accompanying resolve to ‘forsake sin’ and to ‘start obeying.’ Lordship’s ‘sine qua non’ (indispensable condition) that must be met to fully define ‘saving faith,’ for salvation, is a commitment to deny self, take up the cross, and follow Christ in submissive obedience. In Defense of the Gospel: Biblical Answers to Lordship Salvation, [Revised & Expanded Edition], p. 48.

4)  NIU Closes  Pillsbury, TTU & Northland  Closure of Calvary Baptist Seminary

Repent & Believe, Part 15: How Important is It?

The foundational issue regarding gospel extremes centers on one’s understanding of what it means to repent and believe. How important is it? It could cost the very souls of men and women.

Dr. John Van Gelderen

On one occasion, a lady who operated a country/western radio station heard the gospel and expressed a desire to receive the Savior. However, the witness speaking with her, having adopted a lordship salvation position in reaction to easy-believism, maintained that the woman must discontinue operations at the station in order to be saved. Tragically, the woman responded by backing down from making a decision for Christ. Far better would it have been to see her trust Christ for salvation and then, on that basis, teach her to grow spiritually and deal with the lifestyle issue through the power of the Spirit. In this case, it was not a matter of the woman bringing up an issue or association she would cling to over salvation. Involvement with the radio station was made an issue to her as part of the object of dependence.

Believers must learn to declare the gospel—plus nothing, minus nothing.

The biblical balance of believe and repent reveals the importance of declaring the gospel to sinners in order to see people saved and then declaring the gospel to saints to see people grow. Sinners must hear of sin, judgment, credited righteousness based on the finished work of Christ, and the decision of faith/repentance. Saints, in turn, absolutely need to learn the truth of the Spirit-filled life. Maintaining this precision of emphasis will keep the evangel crystal clear when ministering both to sinners and to saints.


Dr. John Van Gelderen
Revival Focus

Site Publisher Addendum:

When a man [teaching Lordship Salvation] tries to carefully introduce verses about discipleship as though they are strictly evangelistic, remember that the Bible teaches that the lost must come to Christ for salvation and then follow after Him in discipleship. Salvation and discipleship are two very different things. We must not use verses intended to teach discipleship to try to lead a man to Christ. To do so creates confusion and frustration. The message becomes a gospel of faith, plus works…. Salvation has primarily to do with Jesus Christ as Savior; discipleship has primarily to do with Jesus Christ as Lord. Salvation is the new birth, a one-time event in which a man by the washing of regeneration, and renewing of the Holy Ghost (Titus 3:5) is saved from sin, death and Hell. Discipleship is a process, maturing and growing as a believer over a lifetime, “in grace, and [in] the knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).  (In Defense of the Gospel: Biblical Answers to Lordship Salvation [Rev. & Expanded Edition] pp. 93-94)

Previous Articles in the Repent & Believe Series

Part Ten: The Clarity of Turning to Christ

Part Nine: Confusing Terminology: “Turn & Trust”

Part Eight: Confusing Terminology: “Turn from Sin”

Repent and Believe, Part 10: The Clarity of Turning to Christ

From In Defense of the Gospel: Biblical Answers to Lordship Salvation, [Revised & Expanded Edition] the following excerpt from a foreword by Brother George Zeller appears,

“The unsaved person is told that if he does not turn from sin, surrender, have a willingness to obey, fulfill the demands of discipleship, etc., then he cannot be saved. Sadly, the focus is turned away from the all sufficient, finished work of Christ which is the sinner’s only resting place.”

In his most recent article Dr. John Van Gelderen answers another error with Lordship Salvation’s interpretation of the Gospel.

Dr. Van Gelderen

In the New Testament, which provides the greatest precision on the doctrine of salvation, the emphasis of the wording is not on turning from sin. Rather, emphasis is properly placed on turning to Christ (for salvation from sin). The Christ child was named Jesus because “he shall save his people from their sins” (Matt. 1:21), and individuals therefore must trust in Him to save them from their sins. This clarifies why the emphasis of the wording of the New Testament is turning to Christ for deliverance from sin and not turning from sin. The precision of emphasis maintains focus on the object of faith, Jesus the Savior, and steers clear of the subject of faith (you) somehow turning from your sin in your own power.

The New Testament says neither “turn from sin” nor “turn from sins.” It does not command one to “turn from your sin” or “turn from your sins.” A commentator likely authored phrases like these some years ago, and the lines have been commonly repeated ever since. The problem with such phraseology is that the aim, being foreign to the New Testament, obscures the otherwise sharp focus on turning to Christ.

Turning to Christ is primary and turning from sin is its corollary—but only when understood in the sense of turning to Christ for deliverance from sin. This focus involves recognizing sin as the awful problem and hell as the sobering consequence but keeps the solution Christ-centered, unmixed with man’s self-effort. This does not imply that sin need not be confronted, but that sin must be confronted so that the law as a tutor might point people to Christ. Sin must be presented as an unsolvable problem so that one can recognize the need for a miraculous salvation through Christ.

Acts 26:20 says, “Repent and turn to God.” Here, the Greek verb epistrepho (turn) combines with the prepositional phrase “to God” to provide an explanation of the first word, repent. “Turn to God” also supports the understanding of repentance being, in essence, the same as faith. And, the use of epistrepho (turn) is a key to understanding the scriptural emphasis of repentance.

Twice, epistrepho is used explicitly with the concept of “from” in dealing with turning from the wrong object of dependence: “turn from these vanities [idols] unto the living God” (Acts 14:15), and “turned to God from idols” (1 Thess. 1:9). In addition, epistrepho is used once with “from” in conveying the idea of turning from the realm of darkness: “turn them from darkness to light, and from the power of Satan unto God” (Acts 26:18). The word darkness reveals the deception (wrong way of thinking) that results from the influence of the father of lies. The three times where the word turn is used in salvific contexts with the word from, the wording is not turning from sin(s). To turn from a wrong object of dependence/wrong way of thinking is quite different than to turn from sin(s). The difference highlights the difference between the object of faith versus the subject of faith (you).

However, the verb epistrepho is repeatedly used in salvific contexts explicitly with the concept of “to” in focusing on Christ as the Savior: “turned to the Lord” (Acts 9:35), “turned unto the Lord” (Acts 11:21), “turn . . . unto the living God” (Acts 14:15), “turned to God” (Acts 15:19), “turn . . . to light . . . unto God” (Acts 26:18), “turn to God” (Acts 26:20), “turn to the Lord” (2 Cor. 3:16), “turned to God” (1 Thess. 1:9), “returned unto the Shepherd and Bishop of your souls” (1 Pet. 2:25).

The explicit repeated emphasis of the scriptural usage of epistrepho is turning to the Lord. This observation is an overwhelming, objective fact. Of these nine occurrences, seven use epistrepho with the preposition epi (Acts 9:35; 11:21; 14:15; 15:19; 26:18, 20; 1 Pet. 2:25) and two with the preposition pros (2 Cor. 3:16; 1 Thess. 1:9). The predominant usage of epi, which often means “upon,” emphasizes that the turn of epistrepho in salvific contexts is a “turn of trust upon the Lord.”

The focus of repentance is turning to Christ, which is essentially faith. Using turn, the descriptive word for repent, demonstrates again that faith and repentance are two sides to one coin. In fact, the narrative in Acts 11:21 uses epistrepho to define the word believe: “a great number believed, and turned unto the Lord.” (The word for and (kai) is not in the Greek; therefore, the phrase “turned unto the Lord” explains the word believe.)

When the Holy Spirit convicts a man of sin, he recognizes that sin (the root of his own sins) is an offense to a holy God. When the Holy Spirit convicts a man of judgment, he recognizes that hell is the just consequence for his sin(s). When the Holy Spirit convicts a man of righteousness, he realizes his inability to meet God’s standard of absolute perfection and his desperate need for the righteousness of Christ. At that point, man clearly sees that he cannot turn (cease) from his sin(s) or do anything of merit that is acceptable to a holy God, and, therefore, must turn to Christ to deliver him from sin and hell. This is biblical repentance. We must keep the message crystal clear by keeping the focus on Christ.

Sin must be dealt with as the problem. Hell must be addressed as the consequence. But Christ alone must be presented as the solution. Wording matters.

Next week we will discuss the nature of the turn.


Dr. John Van Gelderen

Revival Focus

Related Reading

Lordship Salvation: A Misuse of Scripture, 1 Thessalonians 1:9-10

Site Publisher’s Addendum

“Lost man cannot turn from sin, but he can turn to God to deliver him from the penalty and power of sin (Romans 6).  Classic Lordship Salvation contends that repentance is turning from sin(s) or the resolve to turn from sins. Repentance is viewed as a commitment to discipleship and fruit bearing. Scripture has a better answer. The Bible teaches that the Savior saves “the ungodly” (Rom. 5:6) in their sin, and believers from the power of sin (Rom. 6:1-ff; Gal. 5:16). Repentance for salvation, as Lordship advocates view it, is defined as the sinner’s willingness to stop sinning in thought and deed, and to start obeying. The problem with this view is the emphasis is wrongly put on a change in personal behavior, not a change of mind toward God where the emphasis should be.” (In Defense of the Gospel: Biblical Answers to Lordship Salvation, [Revised & Expanded Edition], p. 128).

Repent and Believe, Part 9: Confusing Terminology: “Turn and Trust”

Dr. John Van Gelderen

Although well-intentioned, confusing terminologies regarding salvation need to be honed to keep the gospel message crystal clear. To add something to the definition of repent, making repentance more than a turning to Christ (believing in Jesus) for salvation from sin and hell, is to confuse the gospel. If repentance means more than a turning to Christ for salvation from sin and judgment, salvation would be by works. But salvation is not by works (Eph. 2:8-9; Gal. 3:10-11; Titus 3:5). Therefore, repent must mean a turning to Christ for salvation from sin and judgment. Sin is the problem, but not sinning is not the solution—Jesus is.

Therefore, as noted in the last article, repentance is turning to Christ for deliverance from sin and its consequences. This keeps Christ alone in sharp focus. It’s this critical focus that is obscured when using the terminology “turn from sins” which we noted conveys the idea of “stop sinning” (works). That flawed phrase, however, is not the lone misrepresentation that threatens the clarity of the gospel. We need to consider another example of similarly confusing terminology.

To say one must “turn and trust” to be saved, can mislead and confuse because it conveys not a single step, but instead, a two-step condition for salvation. This implication differs greatly from what Jesus said when He declared, “Repent ye, and believe the gospel” (Mark 1:15).

We have seen that “repent” and “believe” are essentially the same, though different in emphasis. The two emphases are observable by this rare use of both words as the condition for salvation in Mark 1:15, but the sameness is seen through the fact that Jesus said repent and believe the gospel. The gospel is that Jesus is the payment for the problem and penalty of sin and is applied through faith (1 Cor. 15:1-11). The way Jesus used this phrase means “Change your thinking by transferring your dependence based on the gospel.” In other words, “Exchange your dependence.” This conclusion is also supported by the way the terms are used in multiple contexts as we have demonstrated in the last few articles.

The common usage of “turn and trust” implies two conditional steps. The word turn (something we will look at more closely in the next article) is the descriptive word for repent. Without the proper emphasis of “turning to Christ” (i.e., believing), the word turn can be misunderstood as works. If trust is one’s moment of salvation (John 6:47), then what is turn? The key is clarifying that the turn is the volitional trust in Christ for salvation from sin and hell. One’s abandonment to Christ as Savior is the moment of repenting and believing the gospel. The turn to Christ is not reformation but rather the turn of trust for deliverance from the problem and penalty of sin. Repentance is entirely an internal issue. In this sense there is a turn, but it is a turn of trust, not works. This must be kept clear when articulating the gospel.

The choice to turn to Christ as Savior is belief. The choice to not turn to Christ is unbelief. Practically speaking, the only sin that keeps a person out of heaven is unbelief, not depending on Christ. In John 16:9, Jesus said that the Holy Spirit convicts the world “of sin, because they believe not on me.” Certainly, sins reveal the root issue of the sin of unbelief. Yet the real issue is one’s object of dependence, whether that is of the religious type or the irreligious. Every sin can be forgiven through faith in Jesus except the sin of not depending on Jesus as one’s Savior.

The focus must always be on Christ, who is the sole object of dependence, whether the terminology employed is faith or repentance. In Acts 20:21, Paul described his ministry as “testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” His focus regarding the twin terminologies of repentance and faith was on the object of dependence. The focus of repentance as well as the focus of faith is on Christ as the answer to man’s sin problem. Repentance properly understood is Christ-centered.

In the next article we will demonstrate that the scriptural usage of the word turn is the turn of trust in Christ alone. The evidence is overwhelming.


Dr. John Van Gelderen
Revival Focus

Repent and Believe, Part 8: Confusing Terminology: “Turn from Sin”

Today we continue with a series published by Dr. John Van Gelderen at his Revival Focus site.  Dr. Van Gelderen in this article is providing a biblical answer to misconceptions often being advanced by the teachers of the works based interpretation of the gospel known as “Lordship Salvation.”

 

Some explain repentance in a way that suggests ceasing from sin or a personal reformation. Without further clarification, phrases like “turning from sin,” “turning from sins,” or the expanded version, “turning from sin(s) and turning to Christ,” are used to describe repentance. However, the emphasis of this terminology is on turning from sin, and that stress can be confusing and misleading.

 

With the primary emphasis on turning from sin (or sins), such an attempt to define repentance could be understood as “to turn from committing sins,” or plainly, “to stop sinning.” Mention this to an unsaved person whose natural, human tendency is toward self-dependence and it would follow that the person’s thinking would embrace works (doing whatever is necessary for sinning to cease) as the means of salvation. Does not “turning from sin(s),” offered without clarification, sound like reformation? But we need to be clear; salvation is not by works.

 

Someone once mused, “If repent means turning from sins, why did Jesus die?” Christ died to save man from his sins because man cannot deal with his sins on his own. The terminology of turning from sin(s) sounds too much like “not sinning” or “doing good.” Those who truly believe in salvation by grace through faith and yet use these words obviously do not intend to convey to an unsaved person the inherent works-based message of this terminology. Therefore, the meaning of repentance must be articulated more clearly.

 

In the sense of turning from sin as the problem leading to hell, repentance is the point of trust when one turns to Christ (who is life) for deliverance from sin (which is death). But if one defines repent as “turning from sin(s)” without clarifying that the issue is turning to Christ for salvation from sin because man cannot deal with sin on his own, it could be misunderstood and potentially misleading. It may imply to someone that the turn would be actions (works). The articulation of the decision of repentance must not in any way feed man’s natural bent toward a meritorious salvation.

 

Jesus said, “They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance” (Luke 5:31–32). Sick people do not turn from their sickness to a physician. If they could turn from sickness, they would no longer need a physician. Rather, sick people turn to a physician for deliverance from their sickness. Similarly, sinners cannot turn from their sin(s) to Christ. If they could, they would not need a Savior. Sinners must turn to Christ, the Great Physician, for deliverance from their sin and its consequence.

 

This clarification does not imply that sin should be downplayed. It must be addressed. But the purpose for doing so must be kept clear. Sin must be recognized as the problem, but not sinning is not the solution—Jesus is. Christ must be recognized as the solution. This combination of understanding leads to repentance, which in salvation is turning to Christ for deliverance from sin and its consequence.

 

In two weeks, we will demonstrate that the wording of Scripture is not “turning from sin(s),” but “turning to Christ.” But before addressing that emphasis, we will consider another common instance of confused terminology in part 9 next week.

 

 

Dr. John Van Gelderen

 

Repent & Believe, Part 8

Site Publisher’s Addendum:

Lordship Salvation contends that repentance is turning from sin(s) or the resolve to turn from sins. Repentance is viewed as a commitment to discipleship and fruit bearing. Scripture has a better answer. The Bible teaches that the Savior saves “the ungodly” (Rom. 5:6) in their sin, and believers from the power of sin (Rom. 6:1-ff; Gal. 5:16). (In Defense of the Gospel: Biblical Answers to Lordship Salvation, Revised & expanded Edition, p. 128.)

 

Avoid the dangerous error of taking what should be the result of salvation and making it the requirement for salvation: It is because I am saved that I surrender to His Lordship (Rom. 12:1-2). It is because I am saved that I turn from sin and begin to learn what it means to live unto righteousness (1 Pet. 2:24). It is because I am saved that I follow Him in willing obedience (1 John 2:3-5). It is because I am saved that I agree to the terms of discipleship and begin to learn all that discipleship involves (Luke chapter 14).  (In Defense of the Gospel: Biblical Answers to Lordship Salvation, Revised & Expanded Edition, p. 289.)

 

Lordship Salvation tears at the very heart of the gospel; it corrupts “the simplicity that is in Christ” (2 Cor. 11:3), it is a man-centered message that frustrates grace (Gal. 2:21). Lordship Salvation sets upon the sinner’s path to Christ a stumbling block. Lordship Salvation makes rough and uncertain God’s simple plan of salvation. (In Defense of the Gospel: Biblical Answers to Lordship Salvation, Revised & Expanded Edition, p. 49.)