Letter 14 — The Gospel of the Grace
of God in Christ Jesus
Letters To A Mormon Elder
by James R. White
Monday, July 30
Dear Steve,
A few years ago I sat down in the second bedroom of my apartment and began a letter to an Elder Wolf. I had begun talking with this young man a few weeks earlier. He seemed like a very honest, sincere person, much like you. I wrote late into the night with nothing but the light of a small computer screen by which to see. I was talking to him about grace — God’s infinite and unlimited grace, and how it was so difficult for men to believe in a plan of salvation that was based completely on God, and not on man. I can only pray that he read that letter under the guidance of the Spirit of God and that he is today one of those who acknowledge the truth of God’s grace.
The most difficult truth of the Bible for man to accept is that God is the one who saves men. No, I didn’t say that God simply provides a way for men to be saved, but that God actually saves sinners! One writer was able to condense the essence of the gospel of Christ down to three words: God saves sinners. When he did that, this writer was contrasting the biblical gospel against the much more common “type” of gospel message that can only say that “God wants to save sinners, tries to save sinners, but in the final analysis, is only able to save those sinners who help Him to do it.” That is one of the most basic differences between the Christian gospel and the religions of men — all religions, in one way or another, teach that man is responsible for somehow “getting” to God. They differ as to just how man is supposed to accomplish this — some present elaborate systems of religious ritual and works. Others commend inward reflection and meditation. Still others teach us to empty ourselves so that we can be “dissolved” into the unknown. But in each and every instance, God is seen as the goal of human action and achievement-salvation is seen as the work of man whereby he strives and struggles to please God in this way or that.
Even in much of popular evangelicalism, it is the same way. God is presented as the all-loving Father who has provided a way for men to come to Him. He has sent His Son to die for all men, so that, if men so choose, they might take advantage of this plan and come to Him. God does not actually save anyone, for in the final analysis, outside of the human initiative, outside of man’s choosing, God is utterly helpless to save a single individual. Even if a person believes that God provides 99 percent of the plan, that still leaves the entire process up to man. If man refuses, God is stymied, utterly unable to accomplish His desired goal of saving man.
You have probably run into a lot of well-meaning people who have presented the gospel to you in this way, Steve. I believe that the vast majority of these folks just haven’t thought through what they are saying. Many of these do not realize what the Bible says about the nature of God as the absolute sovereign ruler of the universe, or, even if they do, have not realized that their belief in a salvation that is dependent upon the decision or “free will of man” contradicts in my view the biblical teaching about God. Whatever the reason, I again direct your attention not to the teachings of men, but to the teachings of the Word of God, the Bible.
God saves sinners. What a tremendous truth! God brings men to himself. He is not thwarted by His small creations — if He intends to bring a soul to salvation, He can accomplish the desire of His heart. He is no impotent sovereign waiting helplessly for man’s response, but as the Creator of all things He brings to pass His will in each and every life. God saves sinners. Note that it is God who does this. He is the one who “works all things after the counsel of his will” (Ephesians 1:11). He is the one who from eternity past decided to create the world and all that is in it, and to join a certain people to Jesus Christ (Ephesians 1:4). God is the author of the plan of salvation, and He is the finisher of the plan of salvation from beginning to end, God is in charge.
God saves sinners. He does not simply call sinners, He actually saves sinners. He brings them into a relationship with himself. He gives them faith and repentance and causes them to trust in Him. He justifies them, redeems them, and reconciles them, all through Jesus Christ. They have eternal life through faith in Christ (John 5:24), not through any work of their own.
God saves sinners. Who does He save? Sinners. Men who are spiritually dead (Ephesians 2:1), who are not seeking after God (Romans 3:11), who are the sworn enemies of God (Romans 8:7-8). These sinners are utterly and completely incapable of saving themselves, utterly and completely incapable of even availing themselves of a “plan” if it were offered to them. They are not simply spiritually “sick,” they are spiritually dead. Dead as the proverbial doorknob. These are the ones God saves. Sinners — like you and me.
Let me begin discussing the gospel of the grace of God in Christ Jesus in a way that will probably be rather strange to you — let me talk first about God’s role in salvation, then about the nature and state of man outside of Christ.
God, the Author of Salvation
When we spoke of the God of the Bible, I emphasized to you His utter uniqueness and His absolute sovereignty over all things. We saw many Scriptures that directly taught this truth. Yet many who would on one level agree that the Bible teaches God’s sovereignty on another level deny this truth by believing that when it comes to man’s salvation, for some reason God abandons His throne and allows man to call the shots. I will wait until later to speak with you about what I feel is the real reason that so many do this, why so many are comfortable with a God who “tries real hard” to save men but, in a majority of the cases it seems, fails in reaching His goal. For now, let’s follow the pattern we have developed over the past month or so and go to God’s Word. I am embarrassed by the richness of material that I could present to you on this topic — but to facilitate our discussion, I will limit myself to a “perfect number” of passages — seven — on the topic of God’s sovereignty in the salvation of man.
One of the classic sections of Scripture on the topic of salvation is to be found in Paul’s letter to the Ephesians, chapter 1, verses 3 through 12:
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ.
Allow me, if you will, to point out briefly the major aspects of this tremendous passage. Note first that over and over again Paul uses the phrase “in Christ” or “in Him.” If anything can be said about salvation other than it is the work of God, it would be that it is the work of God in Christ. Salvation is wrapped up in the work of Christ, centered on the Person of Christ. Outside of Christ, there is no salvation. Secondly, take notice of the verbs in this passage — if you will examine them closely, you will see that God is the one who is active in this passage. God is the doer, man the receiver, the one acted upon.
Paul begins by asserting that God chose us, His people, in Christ Jesus “before the foundation of the world.” This was God’s choice, not man’s. God was not simply “reacting to” men’s decisions that He could foresee in the future. Rather, God chose us in Christ, and determined to make us holy and without blame — in other words, to make us like Christ (Romans 8:29). He goes on to say that God “predestined” (in our more modern language) us to adoption as sons by Jesus Christ. There is no use in attempting to escape the language that the Apostle uses here — predestination is predestination, not simply “foreordination” as many LDS understand it. God chose a people in Christ and predestined them to adoption as sons. He did not predestine a plan but a people, the people of God.
On what basis did God choose the men and women that He will draw to himself in salvation? Was it on the basis of works that they would do? Did He look into the future and see that some people would be more “worthy” than others? Did He foresee that some people would do all the works required and on this basis choose them? Certainly not — God’s eternal decisions are not based upon or determined by the actions of man in time! Not only this, but Paul tells us upon what basis God chose certain men and women — “according to the good pleasure of his will” (v. 5). That doesn’t go over too well with most folks, does it? But Paul said what he meant — the basis of God’s predestinating grace is simply the good pleasure of His will. God’s choice is not based upon men’s actions, men’s works, men’s worthiness. It is based solely upon His will, His mercy, His grace. Yes, I know this is completely opposite of what you have been taught about grace, works, and salvation. But follow along and see if this is not exactly what the Bible teaches.
In verse 6 Paul tells us the outcome of God’s eternal predestination: the praise of the glory of His grace. That is why God has chosen to save sinners. When God saves a sinner, the glory of His grace is praised. If salvation were in the least bit “of man,” if it were based even the slightest upon man’s obedience to various rules and regulations (or maybe “ordinances and principles”?), then God’s grace would not be praised for the salvation of sinners. But the Bible will have nothing of this — God saves by His grace and mercy, and therefore the glory of His grace is praised when men are brought to salvation.
Steve, how do you have redemption, the forgiveness of your sins? You would probably say that without the sacrifice of Christ, there would be no forgiveness, and I agree. And you would say that without the grace of God, there would be no forgiveness, and I agree. But you would also say that there are certain things that you must do to obtain that forgiveness, that redemption-such things as repentance, faith, baptism, and “continued obedience to gospel ordinances and principles” throughout the time of your mortal probation, right? But Paul says that we are redeemed, forgiven of our sins, solely on the basis of the “riches of his grace.” Do God’s riches need the addition of your works? Is the treasury of God’s grace so small that without the additional “good works” of mankind it is insufficient to “cover the check” of man’s forgiveness? May it never be! We have forgiveness solely and completely on the basis of grace — I did not say that we have access to a “plan” whereby we can gain forgiveness for ourselves by God’s grace, but that we actually have forgiveness on the basis of God’s grace. There is a vast and eternal difference between the two.
Paul goes on to assert that we have obtained an “inheritance” not on the basis of our worthiness or our works, but simply because we have been predestined “according to the purpose of him who worketh all things after the counsel of his own will” (Ephesians 1:11). An inheritance in the Kingdom of God is not given on the basis of our works or righteousness, Steve. It is not given only to those who pass a certain kind of test or reach a certain goal. An inheritance in the Kingdom of God is the gift of God given to undeserving men simply because it is God’s purpose to demonstrate His love and mercy in doing so (Ephesians 2:7).
And what is the result of this gracious action of God? It is again that we might be to the “praise of his glory.” Salvation is all of God so that all of the praise might go to God. If even a small portion is dependent upon man, then man is deserving of part of the glory that comes from salvation. But we have nothing of which to boast, for our salvation is based solely upon God’s actions.
When Paul wrote to the Church at Thessalonica, he said,
But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto which he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (2 Thessalonians 2:13-14)
Who chose these “beloved brethren” for salvation from the beginning? God did. And how does God bring their salvation about? He does so through “sanctification of the Spirit” and “belief in the truth.” God has ordained certain means by which He brings about the salvation of His people, the elect. God has not chosen to save men outside of Jesus Christ. He has decided to save them through the sanctifying work of the Spirit (the Spirit sets us apart, makes us holy, and works in our lives so that we seek God’s will, do good works, all those things that are part and parcel of an obedient child of God) and through belief in the truth. No one is saved in falsehood. God does not bring people to salvation through error and lies, but through faith, and belief, in the truth. God calls us unto this sanctification and truth by the gospel (v. 14).
Why has God decided to call men unto Himself by the preaching of the gospel of grace? I have no idea — that is how He decided He would be glorified in the greatest way, and that is enough for me. The Word teaches it, and I believe it to be true. And let me make sure you understand two things about this: First, all those who are saved are sanctified by the Spirit. The Spirit works in the lives of all the redeemed to bring about holiness and obedience. You have been taught that works of obedience are necessary to bring about salvation while the Bible teaches that these works of obedience, these good works, are the work of the Spirit in those who are saved. As we will see over and over again, the LDS emphasis upon works is the truth in reverse! Yes, there are good works in the Christian life — but every single good work, every single obedient act of the child of God is accomplished through the power and work of the Spirit of God as He is working out our sanctification! We will probably need to return to this later. Secondly, many people (not just Mormons), when faced with the biblical teaching of the eternal predestination and election of God’s people unto salvation, immediately ask, “Then why should we go out and proclaim the gospel to anyone if God has already decided who He is going to save?” But as you can see from this passage in 2 Thessalonians, God has decided that He is going to bring about the salvation of His people in a particular way — through the proclamation of the gospel of Christ and the exhortation to repent from sin and turn to God. So those who accept the Bible’s teaching about God’s sovereignty do not as a result stop sharing, witnessing, and working to bring glory to God. In fact, if I did not believe that God is sovereign in the matter of salvation, I would not have extended our conversation as long as I have. In fact, I probably would not have bothered to engage these topics with you at all! Why? Because if I felt that it was up to me to somehow convince you that I am right and you are wrong, or if I had to somehow argue you into accepting the gospel, l would despair of ever succeeding. But I know that in the final analysis, God is the one who saves, and the Holy Spirit is the one who can open your eyes to His truth. So I can simply seek to glorify God by sharing with you and leave the results to the only one who knows men’s hearts — God himself.
To this point, I have limited myself to the teachings of Paul the Apostle. As some LDS have an almost “anti-Paul” attitude (I don’t know if you do or not — I have just encountered a large number of LDS folks who really don’t like Paul very much), let’s turn to the teaching of Jesus Christ on this subject. In Matthew 11:27 we read,
All things are delivered unto me by my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
The Lord Jesus here indicates that to know the Father, one must go through the Son (John 1:18). No man can bypass Jesus Christ in coming to know the Father, for the Father has chosen to reveal himself only in the Son. So who can know the Father? Only those to whom the Son wills to reveal Him. Christ claims exclusive right as “revelator” of the Father. But to whom does the Son will to reveal the Father? All men? To answer that, let’s turn to the discourse in Capernaum in John chapter 6. Beginning with verse 37 we read,
All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life: and l will raise him up at the last day.
And then in verses 44-45,
No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
It seems impossible to really follow the Lord’s words here without a solid understanding of the absolute sovereignty of God. The very first phrase of verse 37 makes this clear — “All that the Father gives me shall come to me.” The Father is pictured as the “owner” of all men, and He “gives” to the Son a particular people. The Lord Jesus states this truth boldly — all that the Father gives to Him will come to Him. There is no doubt, there is no hesitation, no “contingency.” He does not say “I hope that all the Father gives Me will come to Me,” nor “I will try My best to make all those who are given to Me by the Father come to Me.” He states a fact — all who are given by the Father will come to the Son. On the flip side of this, the one who comes to Christ (obviously as a result of the Father having given him to the Son) will never be cast out. No one who comes to Christ (the true, living Jesus Christ), will ever be cast out and lost. God is able to save all those who trust in Jesus.
But the Lord goes on to describe just why the believer in Him is secure in his position. He says that He has come down from heaven to do the will of the Father. Certainly, Steve, we can agree that if anything can be said of Christ, it is that He always does the will of the Father, right? So what is the will of the Father of which Jesus is speaking? He says, “that of all that he hath given me I should lose nothing, but should raise it up again at the last day.” The will of the Father for the Son is that the Son loses nothing of what the Father has given Him. Instead, the Son will raise up those who are His at the last day — a synonym in this chapter for “eternal life,” as we will see in the next verse. So will the Son do the will of the Father, Steve? If so, then all who are given by the Father to the Son will be raised up and given eternal life. What tremendous security for the one who has looked to Christ and Christ alone for salvation! My relationship with Him is as sure as the Son’s obedience to the Father!
Jesus further describes the will of the Father by saying that everyone who sees, or looks upon, the Son, and believes in Him, should have eternal life. What does it mean to look on Christ and believe in Him? Is this an action of which everyone is capable? Or does it require the supernatural agency of the Spirit of God? In verse 44, Jesus answers this question by saying that no man is even able to come to Him unless the Father draws him. Outside of the work of the Father in drawing men no one would ever believe in Christ. Do you understand this, Steve? Do you accept the Lord’s words? Do you really believe that outside of the Father’s drawing that no man can come to Christ? Can you see how this points out God’s absolute sovereignty in salvation? Can you also see how it makes the concept of man’s adding anything to his own salvation by works an utter impossibility? If we are not even able to come to Christ for salvation outside of the Father’s drawing us to Him, how can we possibly say that we have to do this work, or undergo that religious action, prior to our salvation? As we saw in the preceding passages, the Bible is clear on the fact that God is the one who saves, and He does so only through Christ Jesus. God enables men to believe in Christ and draws them to Him. God is the power behind it all.
When Paul wrote to Timothy he asserted the same truth with reference to the salvation he and Timothy (and all Christians) share:
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. (2 Timothy 1:8-9)
Who saves Christians? God. This salvation is described as a “holy calling.” On what basis are Christians called? On the basis of their works, their worthiness, their merit? No, not on any human basis at all, but on the basis of God’s own purpose and grace-nothing more. And when was this grace granted to us? Was it granted to us in response to anything we did? No, for it was granted to us in Christ Jesus “before the world began.” As we’ve already discussed, Steve, you and I were not around when the world began, so to think that this mercy was given to us on the basis of anything we have done, are doing, or might do in the future is utterly false, for this grace is granted to God’s people before God’s people even entered into existence! From God’s perspective, the actual salvation of His people is an eternal reality. It is a completed work. Yes, we experience our salvation in time — before God by His Spirit regenerated me, caused me to be born again, I was a “child of wrath” just as anyone else (Ephesians 2:1-3). But my eternal salvation was not in doubt, not in question, even before I was born. God had willed it, and it will therefore take place. Is that not what Paul wrote to the Romans?
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Romans 8:29-30)
Some have called this the “Golden Chain of Redemption.” It goes like this:
Foreknown . . . Predestined . . . Called . . . Justified . . . Glorified
Each link in the chain leads inexorably to the next all who are foreknown are predestined. All who are predestined are called. All who are called are justified. All who are justified are glorified. Note that this is all done in past tense language. From God’s viewpoint, this is a finished process, and He did it all. Not much room for boasting by man, is there? None indeed. The term foreknow refers to God’s gracious choice to enter into a relationship with His people … elsewhere it is simply described as the “good pleasure of His will.” God decides to save His people, and therefore predestines them, calls them, justifies them, and glorifies them. It is God’s work from beginning to end. God is truly the author of our salvation.
But let us move on to the last passage I wish to bring to your attention on this topic at this time. It is also found in Paul’s epistle to the Romans chapter 9, verses 10 through 24. This is not an easy passage (I’ve had people get up and leave a class I was teaching just for reading this section!), so please read it over slowly-maybe more than once.
And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.
What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? What if God, willing to show his wrath and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he hath afore prepared unto glory, even us, whom he hath called.
I warned you it is a tough passage. Men have, over the centuries, devised a number of ways to get around the clear import of these words, but most have just found it more convenient to ignore what Paul here asserts. Possibly it is because we don’t like being compared to a lump of clay — this God is so far above us that we can’t even begin to question His doings. I am not going to go “verse by verse” through it — Paul was more than clear enough on his own. But I did want to point out to you that almost every single objection that is raised against God’s sovereignty in salvation (i.e., as I would translate verse 16, “therefore it does not depend upon the one who wills or the one who runs, but upon God, the one who shows mercy”) is raised, and answered, by Paul in this passage. Do you find yourself raising the same objections to what I have said to you? Do you say that this would mean God is unrighteous in not saving everyone (v. 14)? Do you question how God could hold men responsible for their rebellion against Him when He has eternally decreed what shall come to pass (v. 19)? And does your heart and mind rebel and say, “But that isn’t a good enough answer” (i.e., the answer given in verses 20 through 21)? So when you throw these questions back at the Scriptures, are you not showing that you are opposing what is being taught there? Is that where you really want to be, opposing God’s Word? I would hope not.
So the first of two vitally important foundations has been laid-God is sovereign in the matter of salvation. It is not dependent upon the works of man, the striving of man, the choice of man. It is God’s work. Now on to the second aspect that will be vital to our final discussion of the gospel of Christ — the nature of man.
Man in Sin
The flip side of the sovereignty of God in salvation is the total inability of man The two go hand-in-hand, for the one who hates God’s sovereignty will most probably have a very high view of his own capabilities and status. Few men like to be told about how evil they are, or how helpless they are. But the Bible is plain and clear on this topic as well. Let’s look at a few passages that show us, sometimes painfully, who we really are outside of Christ Jesus.
Paul’s epistle to the Romans does not start out in chapter one with the tremendous truths of God’s election and predestination – Paul waits until chapters eight and nine for that. Why? He has something else to deal with first, and that is man in his sin. Just about the entire first chapter is devoted to a discussion of man’s sin. He asserts in that passage that man is without excuse; that God has given sufficient revelation of His nature to hold man responsible to worship Him and give Him thanks (Romans 1:20-21). But what does man do? He “suppresses” the truth about God, and instead worships created things rather than the Creator himself. He engages in idolatry — the worship of anything other than the true God, the Creator of all things. What does man worship? Anything — birds, reptiles, beasts, even man himself. Have you stopped to think that this would apply equally well to an “exalted man” such as the god of Joseph Smith?
As a result of this rebellion against God, God gives man over to his sin. The catalog of sinful actions and attitudes provided by Paul in Romans 1:24-31 is depressingly accurate in describing men down through the ages. Since men did not like to “retain God in their knowledge, God gave them over to a reprobate mind” we are told (1:28). This reprobate mind is the common property of all men — every single person who has not been made a new creation in Christ Jesus (2 Corinthians 5:17) has this reprobate mind. While it may manifest itself in different ways and in different levels of evil, the reprobate mind is still there, and it is dead-set against submitting to the true and living God.
After pointing out the sin that is common in all the world, Paul moves on to deal with the Jews, who, by their religious attitudes and possession of the commandments of God, considered themselves to be different than the rest of the world, and therefore blessed by God and His grace. But Paul shows them that they, too, just like everyone else, are condemned as sinners, transgressors of the law, without hope. In fact, he finally pulls together a number of quotations from the Old Testament into a single, sweeping condemnation of the sin of man. Here is what he says:-
As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood; Destruction and misery are in their ways: And the way of peace have they not known. There is no fear of God before their eyes. (Romans 3:10-l8)
A dismal portrait, is it not? But those of us who are honest with ourselves know how true it is. There is none righteous, none who understands. In fact, man is so blinded by his sin, so enslaved to evil, that there is not even one single person who seeks after God (verse 11)! Can you accept this statement? There is no such thing as a “God-seeker.” Oh yes, I know many who are “seeking after truth,” too. But the Bible teaches that they are in reality seeking after their own selfish ends, not the true God. It is one thing to seek after “truth” so as to find comfort or peace or happiness; it is another to seek the true God and to worship Him and give oneself over to Him. The first any man can do; the second only the person who has been renewed by the Spirit of God can do.-
Jeremiah was given a penetrating ability to look into the human heart. He asked,
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. (Jeremiah 13:23)
What does Jeremiah mean? Well, we know the Ethiopian cannot change the color of his skin, and neither can the leopard change the spots on its coat. So, neither can those who are accustomed to doing evil, do good. Certainly, men are accustomed to doing evil, so outside of God’s Spirit making them new creations, how can they do good? And if you continue to believe that men must do certain good works before they are saved … before they are regenerated or justified, how do you explain this biblical teaching that contradicts your position? Unless God changes your heart, Steve, you can’t do truly good works! Salvation must come first, then we can do good works so as to glorify God, not “earn” what is in fact a free gift of God — full and complete salvation. Jeremiah also said,
The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9)
I discussed this with you when I first wrote to you about your “testimony.” The human heart is a rebel against its God — evil lurks in its dark shadows. Who then can know it? Who can trust it? Until the light of the Spirit shines in that heart, it remains in darkness.
Paul described the situation man is in like this:
And you hath he quickened [made alive], who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. (Ephesians 2:1-3)
Man is dead in sin. Paul does not say he is simply “sickened” by sin, or “weakened” by sin, but that he is dead in sin. What difference does it make? A great deal. If a man is just weak or sick, he can call out for help or can try to move toward assistance. He can go to a doctor for medicine or surgery. Frequently the illustration of a drowning man is used. The person in the water struggles fiercely to keep from going down while waving frantically to a ship, seeking a life preserver or other assistance. This is how man in his sin is viewed by man — but not by the Bible.
A dead man does not have the options mentioned above. He cannot call out for help, for he is dead. He cannot move toward assistance, for he is dead. Neither medicine nor surgery can save him. He is not struggling in the water, yelling for help. He is at the bottom of the ocean — as one writer put it, he’s shark food. Dead and gone. Paul used the same terms elsewhere:
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened [made alive] together with him, having forgiven you all trespasses. (Colossians 2:13)
Both in Colossians and Ephesians Paul says that it was God who “made us alive.” Well, most people don’t have any problem with the idea that only God can make someone alive, or, in this case, raise someone from the dead. But what does this mean? It means that God must act first in salvation, for man, being dead in trespasses and sin, is not about to initiate his own resurrection to life! Therefore, any system that says that man must do anything before God regenerates (causes to be born again) or before God responds in salvation, has missed the boat on both the sovereignty of God (making God dependent upon man) and the inability of sinful man who is dead in sin! That is why Jesus said that no man is able to come to Him unless the Father draws him, or as He said in John 6:65, unless “it were given unto him of my Father.” Does this not also show you the error of the entire understanding of the LDS faith with regard to the gospel?
If man is dead in sin, and is utterly dependent upon God to bring him to spiritual life, then it follows that both faith and repentance must be gifts of God. And this is exactly what we find in Scripture as well. Faith and repentance, being spiritual activities, can only be undertaken by men and women who are no longer spiritually dead! So, not only are we dependent upon God for our spiritual life, but for faith and repentance as well. Where does the Bible teach this? Well, with reference to repentance we read in Romans 2:4,
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
It is the goodness of God that leads us to repentance, not our own desires or works. Furthermore we read in 2 Timothy 2:25,
In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.
And in Acts 5:31,
Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins.
But the most clearly presented argument is found again in the eighth chapter of Romans, verses five through eight:
For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.
Either one is carnally minded, or spiritually minded — there is no middle ground. Unless one is born again, one is carnally minded. Therefore, Paul teaches that such a person is at “enmity” with God-he is an enemy of God, at war with Him. Such a person’s mind is not subject to the law of God, and in fact, it can’t be! The result of this situation? Those who are “in the flesh” cannot please God. Until one is made “spiritually minded” by the Spirit of God, one cannot please God.
Now, is repentance pleasing to God? Is God pleased when men and women repent of sin? Of course. So if it is impossible for a “natural man, a “carnal man” to do that which is pleasing to God, then does it not follow that a man must be made “spiritually minded” before he can repent? Indeed it does.
The same can be said of true, saving faith. It is plainly said to be the work of God in man — a gift of His Spirit. Grace, faith, and love were poured out abundantly upon Paul (l Timothy 1:14). Faith is wrapped up in that which is a “gift of God” in Ephesians 2:8-9. l John 5:1 indicates that everyone who believes that Jesus is the Christ has already been born again — that is, that regeneration precedes faith. And Galatians 5:22 speaks of “faith” as one aspect of the “fruit of the Spirit.”
You will note that I spoke of saving faith just now. I am talking about a supernatural gift of God that causes a person to believe, trust, and cling solely to Jesus Christ as Savior. I am not talking about a mere tipping of the hat toward God, a brief intellectual assent to the facts of the gospel, but a life-changing, disciple-making faith that radically alters a person’s outlook and life. Only God can give that kind of faith. And it is on the basis of that kind of faith that God freely justifies sinners.
I want to go into the topic of justification, but I see that I have again gone long, and I was just informed by a knock on the bedroom door that there are two little munchkins waiting for Daddy to come and tickle them for a while before heading to bed. I never knew that tickling little kids could be so much fun until I had my own. I shall send this with the morning’s mail and try to do my best to find time again tomorrow to take up where I have left off.
In Christian service,
James White
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