Restoration Theology — Apologetics Index

Welcome to the search-engine index page for the Restoration Theology Apologetics Archive.

This document contains a comprehensive, Scripture-anchored defense of Restoration Theology, answering theological objections with clarity, order, and reverence for the Word of God.

SCROLL DOWN TO READ THE APOLOGETIC MANUAL FOR RESTORATION THEOLOGY

May the Lord guide you into all understanding as you seek His truth through His Word.

John 7:17 — Full Scripture (NKJV)

“If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.”

RESTORATION THEOLOGY DEFENSE MANUAL

Comprehensive Biblical Answers to All Theological Objections

TABLE OF CONTENTS

INTRODUCTION: THE RESTORATION THEOLOGY FRAMEWORK

• Core Positions Summary

• The Heart-Works Integration

• Willful vs. Unwillful Sin

• OT Kenosis: The Relational God

• The Father-Son-Spirit Framework

SECTION 1: SALVATION, WORKS & JUDGMENT (7 Attacks)

ATTACK #1: Works-Based Salvation Accusation
ATTACK #2: Works of the Law
ATTACK #3: Justifying the Ungodly
ATTACK #4: Justification vs. Sanctification Confusion
ATTACK #5: "Just Believe" Gospel
ATTACK #6: Claiming to Be Without Sin
ATTACK #7: We All Stumble

SECTION 2: GRACE, FAITH & HUMAN RESPONSE (5 Attacks)

ATTACK #8: Pelagianism/Semi-Pelagianism Heresy
ATTACK #9: God Works in You
ATTACK #10: Father Must Enable
ATTACK #11: Apart From Me Nothing
ATTACK #12: Daily Prayer for Forgiveness

SECTION 3: SECURITY OF SALVATION (3 Attacks)

ATTACK #13: Denying Atonement's Sufficiency
ATTACK #14: "If You Continue" Conditional Language
ATTACK #15: Hebrews 6 Hypothetical Warning

SECTION 4: TOTAL DEPRAVITY & SIN NATURE (10 Attacks)

ATTACK #16: None Righteous
ATTACK #17: Sinful From Birth
ATTACK #18: Deceitful Heart
ATTACK #19: Every Inclination Evil All the Time
ATTACK #20: Evil From Childhood
ATTACK #21: No One Never Sins
ATTACK #22: Vile and Corrupt
ATTACK #23: Dead in Sins
ATTACK #24: Enslaved to Passions
ATTACK #25: Sinless Perfection Heresy

SECTION 5: THE OVERCOMING LIFE & SANCTIFICATION (6 Attacks)

ATTACK #26: Progressive Sanctification
ATTACK #27: Paul's Romans 7 Struggle
ATTACK #28: Carnal Christian Category
ATTACK #29: Flesh vs. Spirit War
ATTACK #30: Disputable Matters Gray Areas
ATTACK #31: Biblical Heroes Sinned

SECTION 6: CHRISTOLOGY - CHRIST'S NATURE & TEMPTATION (5 Attacks)

ATTACK #32: Jesus Had Sin Nature
ATTACK #33: Nestorianism - Dividing Christ
ATTACK #34: Voluntary Limitation Denies Full Deity
ATTACK #35: Impeccability - Christ Couldn't Sin
ATTACK #36: The Word Was God

SECTION 7: TRINITY & KENOSIS (5 Attacks)

ATTACK #37: Different Knowledge = Tritheism
ATTACK #38: Subordinationism Heresy
ATTACK #39: God Cannot Change
ATTACK #40: Omniscience Essential to Deity
ATTACK #41: Economic vs. Ontological Trinity

SECTION 8: SOVEREIGNTY & PREDESTINATION (8 Attacks)

ATTACK #42: Potter and Clay
ATTACK #43: God Works Out Everything
ATTACK #44: Christ's Death Predetermined
ATTACK #45: What God Predetermined
ATTACK #46: LORD Determines Steps
ATTACK #47: King's Heart in God's Hand
ATTACK #48: God Does as He Pleases
ATTACK #49: End From Beginning

SECTION 9: CHURCH HISTORY & TRADITION (6 Attacks)

ATTACK #50: Council of Carthage
ATTACK #51: Council of Orange
ATTACK #52: Luther's Total Depravity
ATTACK #53: Calvin's Predestination
ATTACK #54: Westminster Confession
ATTACK #55: No Major Denomination

SECTION 10: PASTORAL CONCERNS (5 Attacks)

ATTACK #56: Creates Spiritual Pride
ATTACK #57: Destroys Assurance
ATTACK #58: People Will Despair
ATTACK #59: Under Law Not Grace
ATTACK #60: Mental Illness & Disabilities

CONCLUSION: THE COMPLETE FRAMEWORK

• Summary of Restoration Theology

• Integration of All Components

• Practical Application

INTRODUCTION: THE RESTORATION THEOLOGY FRAMEWORK

CORE POSITIONS SUMMARY

1. The Heart-Works Integration

God judges the heart (1 Samuel 16:7), but the heart is revealed through works (Matthew 7:16). The biblical system:

GRACE initiates and enables (can't earn salvation)

    ↓

HEART agrees with God (FAITH - internal righteousness)

    ↓

HEART produces corresponding WORKS (external manifestation)

    ↓

GOD judges HEART through examining WORKS (evidence of faith)

    ↓

JUDGMENT "according to works" (universal biblical testimony)

Three Deaths:

1. Works without faith = DEAD (Pharisees - external ritual, no heart)

2. Faith without works = DEAD (Lukewarm - mental belief, no action)

3. Faith producing works = ALIVE (Biblical righteousness)

2. Willful vs. Unwillful Sin

Willful sin (1 John 5:16-17 - "sin leading to death"):

• Premeditated, deliberate

• Heart agreement with evil

• Malicious intent

• Can be overcome through spiritual-mindedness (Romans 8:5-6)

• Believers don't continue in this pattern (1 John 3:6, 9)

Unwillful sin (1 John 5:16-17 - "sin not leading to death"):

• Romans 7 struggle ("what I hate I do")

• Struggles despite resistance

• Not from heart agreement with evil

• Requires confession and forgiveness (1 John 1:9)

• Ongoing growth process

The distinction: God and conscience know the difference (1 Samuel 16:7, Romans 2:15)

3. OT Kenosis: The Relational God

The Son as the Image of God in the Old Testament:

The Son (pre-incarnate Word) engaged creation relationally throughout the OT. His limited knowledge of certain futures was not weakness but a form of love - choosing relational engagement over exhaustive foreknowledge.

Biblical Evidence:

Genesis 18:20-21 (Sodom and Gomorrah):

"Then the LORD said, 'The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.'"

• "I will go down and see" = investigative engagement

• "If not, I will know" = conditional knowledge

• Not: exhaustive foreknowledge of all outcomes

• But: relational investigation to determine reality

Genesis 22:12 (Testing Abraham):

"Do not lay a hand on the boy... Now I know that you fear God, because you have not withheld from me your son."

• "Now I know" = knowledge gained through test

• Abraham's faithfulness revealed through action

• God engaged the test relationally, not knowing outcome beforehand

Exodus 32:9-14 (Moses Intercedes):

"I have seen these people... Now leave me alone so that my anger may burn against them... But Moses sought the favor of the LORD... Then the LORD relented and did not bring on his people the disaster he had threatened."

• God's stated intention: destroy Israel

• Moses intercedes

• God "relented" = changed course based on Moses' prayer

• Genuine relationship, not predetermined script

Job 1-2 (Testing Job):

Satan: "Does Job fear God for nothing?... Stretch out your hand and strike everything he has, and he will surely curse you to your face." The LORD said to Satan, "Very well, then, everything he has is in your power."

• Test with unknown outcome to Satan (and the Son engaging relationally)

• "He will surely curse" = Satan's prediction

• Job's response revealed his heart

• Genuine test with real uncertainty

The Pattern: Throughout OT, the Son (as Image of God, Mediator) engaged creation relationally - testing, investigating, responding to prayers, changing courses based on human actions. This wasn't ignorance or weakness; it was love choosing relationship over control.

4. The Father-Son-Spirit Framework for Sovereignty & Free Will

How Predestination and Free Will Coexist:

FATHER:

• Knows all possible futures exhaustively (omniscient in absolute sense)

• Outside time, sees all timelines simultaneously

• Predestines the PLAN (how salvation works, Christ's sacrifice, final outcomes)

• Romans 8:29: "Those God foreknew he also predestined" (Father's role)

SON (in OT Kenosis, continued in Incarnation):

• Engages creation relationally through time

• Limited knowledge of certain futures by choice for love's sake

• Experiences genuine relationship, testing, responses

• Mark 13:32: "About that day... nor the Son, but only the Father"

• This enables genuine human free will (Son's relational engagement allows real choices)

HOLY SPIRIT:

• Reveals truth progressively (John 16:13)

• Guides, convicts, enables

• Empowers response to grace

The Integration:

FATHER: Knows all futures → Predestines plan → Ensures purposes accomplished

    ↓

SON: Engages relationally → Experiences time → Enables genuine choices

    ↓

SPIRIT: Reveals truth → Enables response → Empowers transformation

    ↓

RESULT: Both divine sovereignty (Father's purposes) AND human free will (Son's relational engagement) preserved

Why This Matters:

1. Free will is real because Son engages relationally without exhaustive foreknowledge of individual choices

2. God's purposes are certain because Father knows all outcomes and predestines plan

3. Prayer matters because Son responds genuinely (not predetermined script)

4. Testing is real (Abraham, Job) because outcomes aren't predetermined by Son's engagement

5. Angels' rebellion was possible because God limited His knowledge relationally

5. Angels' Rebellion Explained

Hebrews 12:26-27:

"At that time his voice shook the earth, but now he has promised, 'Once more I will shake not only the earth but also the heavens.' The words 'once more' indicate the removing of what can be shaken—that is, created things—so that what cannot be shaken may remain."

The shaking was a test:

• God shook both heavens and earth

• Purpose: "so that what cannot be shaken may remain"

• Angelic realm was tested alongside earthly

• Those who would rebel revealed through testing

Why angels thought they could rebel:

Because God (through the Son's relational engagement) did not predetermine every choice. The Son's limited foreknowledge created space for genuine choice - even among angels. This wasn't weakness; it was love allowing real relationship, which requires freedom to choose.

Result:

• 1/3 of angels rebelled (Revelation 12:4)

• 2/3 remained faithful

• Both made genuine choices

• God's purposes still accomplished (redemption through Christ)

SECTION 1: SALVATION, WORKS & JUDGMENT

ATTACK #1: "You're Teaching Works-Based Salvation"

Reference Text: Ephesians 2:8-9

"For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast."

The Objection: "If believers must live righteously and produce works to be saved, you're teaching salvation by works, which contradicts Scripture."

The Defense:

1. We affirm salvation is by grace through faith

We fully affirm Ephesians 2:8-9:

• Grace is necessary and primary

• Faith is the response to grace

• No one earns initial acceptance with God

• Salvation is God's gift

2. The Bible teaches judgment is according to works

This is the universal biblical testimony:

Jesus:

• Matthew 16:27: "The Son of Man... will reward each person according to what they have done"

• Matthew 25:31-46: Sheep and goats separated by what they did (fed hungry, clothed naked, visited prisoners)

• John 5:28-29: "Those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned"

Paul (yes, the same Paul who wrote Ephesians 2:8-9):

• Romans 2:6: "God will repay each person according to what they have done"

• Romans 2:7-8: "To those who by persistence in doing good... eternal life. But for those who... follow evil, there will be wrath"

• Romans 2:13: "It is not those who hear the law who are righteous... but it is those who obey the law who will be declared righteous"

• 2 Corinthians 5:10: "We must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body"

James:

• James 2:24: "A person is considered righteous by what they do and not by faith alone"

Revelation:

• Revelation 20:12-13: "The dead were judged according to what they had done" (stated twice)

• Revelation 22:12: "I will give to each person according to what they have done"

This isn't "a few verses" - this is the consistent, universal testimony of Scripture.

3. What Paul means by "not by works"

The critical context:

Galatians 2:16: "A person is not justified by the works of the law, but by faith in Jesus Christ"

"Works of the law" (ἔργων νόμου, ergōn nomou) = specific Jewish ritual requirements:

• Circumcision (Galatians 5:2-6)

• Dietary laws (Galatians 2:11-14)

• Sabbath regulations (Colossians 2:16)

• Festival observances

• Ritual purifications

• External religious ceremonies

Paul's battle: Jewish Christians demanding Gentiles must become Jewish (get circumcised, follow kosher laws) to be saved.

Paul's argument:

• Gentiles don't need Jewish ritual observance to be saved

• Faith in Christ, not Jewish ceremonial law, is the entry point

• BUT moral obedience is still required

Romans 3:31: "Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law"

Romans 6:1-2: "Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?"

4. The distinction: External ritual vs. Heart-produced obedience

A. "WORKS OF THE LAW" (What Paul rejects):

Characteristics:

• External religious actions

• Heart NOT aligned with God

• Mechanical compliance

• Attempting to earn salvation through ritual

Example - Pharisees: Matthew 23:27-28: "You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead... On the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness"

Isaiah 29:13: "These people... honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules"

Why these don't save:

• Heart is not aligned with God

• External performance without internal righteousness

• Dead works without faith

B. "FAITH EXPRESSING THROUGH WORKS" (What Bible requires):

Galatians 5:6: "The only thing that counts is faith expressing itself through love"

The process:

1. Grace enables heart response

2. Heart agrees with God (FAITH - internal righteousness)

3. Heart produces corresponding actions (WORKS - external manifestation)

4. God judges the heart by examining works

James 2:22: "His faith and his actions were working together, and his faith was made complete by what he did"

• Faith BEGINS at heart agreement

• Faith is COMPLETED by corresponding action

• Without action, faith remains incomplete = dead

5. Both faith and works are necessary (not either/or)

James explicitly denies "faith alone":

James 2:24: "You see that a person is considered righteous by what they do and not by faith alone"

The Bible never teaches "faith alone" - that's a later theological construct imposed on Scripture.

What Bible teaches:

Faith + Works = Inseparable

James 2:17: "Faith by itself, if it is not accompanied by action, is dead"

James 2:26: "As the body without the spirit is dead, so faith without deeds is dead"

Two kinds of death:

1. Works without faith = DEAD (Pharisees - external actions, no heart alignment)

2. Faith without works = DEAD (Lukewarm - heart agreement, no action)

Only one is alive: Faith that produces works = ALIVE and saves

6. The Lukewarm problem - knowing truth but not acting

Revelation 3:15-16: "I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth"

Characteristics of lukewarm:

• KNOW the truth

• BELIEVE it intellectually

• But TAKE NO ACTION

• Won't stand up for righteousness

Result: Rejected by Jesus

Revelation 21:8: "But the cowardly, the unbelieving, the vile, the murderers... will be consigned to the fiery lake"

"Cowardly" listed FIRST:

• Those who know truth but won't stand for it

• Have mental faith but won't act on it

• Fear consequences more than love God

James 2:19: "You believe that there is one God. Good! Even the demons believe that—and shudder"

Point: Demons have "faith" (believe God exists, know truth) but don't obey. This faith doesn't save.

7. The heart-works relationship

God judges the heart (1 Samuel 16:7, Jeremiah 17:10)

But heart is revealed through works:

Luke 6:45: "A good man brings good things out of the good stored up in his heart... For the mouth speaks what the heart is full of"

Matthew 15:18-19: "But the things that come out of a person's mouth come from the heart... For out of the heart come evil thoughts—murder, adultery..."

The flow:

HEART AGREEMENT with God (faith/internal righteousness)

    ↓

PRODUCES corresponding works (external manifestation)

    ↓

GOD JUDGES heart (using works as evidence)

Works don't CREATE righteousness (that's external → internal, impossible)

Works MANIFEST righteousness (internal → external, necessary)

Matthew 7:16-20: "By their fruit you will recognize them... every good tree bears good fruit, but a bad tree bears bad fruit... Thus, by their fruit you will recognize them"

8. The Clarification

We are NOT saying:

• Works earn initial salvation

• Human merit creates righteousness

• External actions without heart faith justify

• You can work your way to heaven

We ARE saying:

• Grace enables faith response (can't earn it)

• Faith = heart agreement with God (internal)

• Real faith produces corresponding works (external)

• Both are necessary (not either/or)

• God judges heart through examining works

• Final judgment is "according to works" (universal testimony)

• Works don't earn but do evidence the heart that is judged

The system:

• Entry: Grace through faith (Ephesians 2:8)

• Life: Faith expressing through obedient works (Galatians 5:6)

• Judgment: According to works (Revelation 20:12)

• Works reveal: Whether faith was genuine

Conclusion:

This is not "works salvation" - it's biblical salvation. We don't earn acceptance with God through works. But genuine faith in the heart necessarily produces corresponding works, and final judgment evaluates those works to verify faith was real. Paul rejected "works of the law" (external ritual without heart faith). James rejected "faith alone" (mental belief without corresponding action). Both require heart faith that produces obedient works. The entire Bible testifies that judgment is "according to what you have done" - not as the earning mechanism, but as the evidence of genuine faith.

RESTORATION THEOLOGY DEFENSE MANUAL

Comprehensive Biblical Answers to All Theological Objections

ATTACK #2: "No One Declared Righteous by Works of the Law"

Reference Text: Romans 3:20

"Therefore no one will be declared righteous in God's sight by the works of the law; rather, through the law we become conscious of our sin."

The Objection: "Paul explicitly states no one is declared righteous by works of the law. Your emphasis on works contradicts this fundamental gospel truth."

The Defense:

1. Paul's target: Jewish ritual law, not moral obedience

Romans 3:20 must be read in its immediate context:

Romans 3:19: "Now we know that whatever the law says, it says to those who are under the law"

• Context: Those "under the law" = Jews under Mosaic covenant

• Paul addressing Jewish claim to righteousness through Torah observance

Romans 3:21-22: "But now apart from the law the righteousness of God has been made known... This righteousness is given through faith in Jesus Christ to all who believe"

• "Apart from the law" = apart from Jewish ceremonial system

• Righteousness comes through faith in Christ, not Jewish ritual

2. The "works of the law" are specifically identified in context

Romans 2:25-29 (immediately preceding chapter):

"Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised... A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart"

Paul's concern:

• Jews claiming righteousness through circumcision (external ritual)

• Without heart transformation (internal reality)

• "Works of the law" = these external markers

Galatians 2:11-16 (parallel passage):

"When Cephas came to Antioch, I opposed him to his face... The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, 'You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?'... We know that a person is not justified by the works of the law, but by faith in Jesus Christ"

The issue: Peter stopped eating with Gentiles (dietary law), forcing Gentiles to adopt Jewish customs. Paul's response: "Not justified by works of the law" = not justified by these Jewish customs.

3. Paul affirms moral obedience is required

Same letter, same author, affirms judgment by works:

Romans 2:6-10 (just verses before Romans 3:20):

"God will repay each person according to what they have done. To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger"

Romans 2:13: "For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous"

If Romans 3:20 meant "obedience doesn't matter," Paul contradicts himself in the same letter.

Resolution:

• Romans 3:20 = Jewish ritual law doesn't justify

• Romans 2:13 = Obedience to God's moral will does matter for justification

4. The immediate context confirms this reading

Romans 3:27-31:

"Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith. For we maintain that a person is justified by faith apart from the works of the law. Or is God the God of Jews only? Is he not the God of Gentiles too?... Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law"

Key points:

• "Is God the God of Jews only?" = Paul's concern is Jewish exclusivism

• "Do we nullify the law?" = Paul anticipates objection

• "We uphold the law" = Moral law still stands, still must be obeyed

Romans 6:1-2:

"What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?"

Romans 6:15-16:

"What then? Shall we sin because we are not under the law but under grace? By no means! Don't you know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?"

Paul's consistent message: Jewish ritual law doesn't save, but moral obedience to God is required.

5. The distinction maintained throughout Scripture

What doesn't justify (external ritual without heart):

• Circumcision without heart change (Romans 2:28-29)

• Dietary laws as righteousness (Galatians 2:11-14)

• Sabbath observance as merit (Colossians 2:16-17)

• Festival days, new moons (Colossians 2:16)

• Any external performance without internal transformation

What does matter for salvation (heart faith producing obedience):

• Faith expressing through love (Galatians 5:6)

• Obedience to God's will (Matthew 7:21)

• Doing what Jesus commands (John 14:15)

• Keeping God's commands (1 John 2:3-4)

• Works that evidence genuine faith (James 2:14-26)

6. The purpose of the law clarified

Romans 3:20b: "Through the law we become conscious of our sin"

Purpose of Mosaic law:

• Reveal sin (Romans 7:7)

• Show inability to save self (Galatians 3:24)

• Point to need for Christ (Galatians 3:24 - "schoolmaster")

Not: To provide salvation mechanism through ritual But: To demonstrate need for grace and faith

Once faith comes, the moral requirements still stand:

Romans 8:3-4: "For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son... in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit"

The law's requirement is met IN us - not ignored, not abolished, but fulfilled through Spirit-empowered obedience.

7. Paul's Jewish opponents and their claim

Understanding Paul's opponents clarifies his response:

Philippians 3:4-6 (Paul describing his former position):

"If someone else thinks they have reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for righteousness based on the law, faultless"

Paul's former claim: "Righteousness based on the law, faultless"

• Claimed righteousness through perfect Torah observance

• External ritual compliance

• Pharisaical system

Philippians 3:7-9:

"But whatever were gains to me I now consider loss for the sake of Christ... that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ"

Paul's correction:

• "Not having a righteousness of my own that comes from the law" = Jewish ritual system

• "But that which is through faith in Christ" = Heart faith in Messiah

This doesn't mean obedience doesn't matter - it means Jewish ritual as righteousness is rejected.

8. The faith-obedience integration Paul teaches

Romans 1:5: "Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from faith"

Romans 16:26: "So that all the Gentiles might come to the obedience that comes from faith"

Faith produces obedience - they're inseparable in Paul's theology.

Romans 10:16: "But not all the Israelites accepted the good news. For Isaiah says, 'Lord, who has believed our message?'"

• "Accepted" = ὑπήκουσαν (hypēkousan) = "obeyed"

• Believing = obeying in Paul's language

2 Thessalonians 1:8: "He will punish those who do not know God and do not obey the gospel of our Lord Jesus"

• Gospel must be obeyed, not just intellectually believed

Conclusion:

Romans 3:20 teaches that Jewish ritual law (circumcision, dietary laws, festival observances) doesn't justify anyone. This was Paul's consistent battle against Judaizers who wanted to impose Jewish customs on Gentile converts. But Paul never taught that moral obedience to God is optional or that works don't matter for salvation. In the same letter, Paul affirms judgment according to works (Romans 2:6-10), that those who obey will be declared righteous (Romans 2:13), and that we uphold the law through faith (Romans 3:31). The distinction is external ritual vs. heart faith that produces obedient works.

ATTACK #3: "God Justifies the Ungodly"

Reference Text: Romans 4:5

"However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness."

The Objection: "God justifies the UNGODLY—not those who become godly first. Your teaching requires righteousness before justification, reversing the biblical order."

The Defense:

1. Context: Abraham's justification by faith, not ritual

Romans 4:1-5:

"What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? If, in fact, Abraham was justified by works, he had something to boast about—but not before God. What does Scripture say? 'Abraham believed God, and it was credited to him as righteousness.' Now to the one who works, wages are not credited as a gift but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness."

Paul's argument:

• Abraham wasn't justified by "works" (v2) = Jewish ritual works

• Abraham believed God (v3) = heart faith

• This faith was "credited as righteousness" (v3)

2. "The ungodly" = those who WERE ungodly (past state)

Greek analysis:

"Justifies the ungodly" = δικαιοῦντα τὸν ἀσεβῆ (dikaiounta ton asebē)

Present participle: Describes ongoing characteristic of God (He justifies) Object: "The ungodly" = those in state of ungodliness

This describes WHO God justifies (those coming from ungodly state), not that He justifies ongoing ungodliness.

3. Abraham's example proves faith produced works

The same Abraham Paul uses as example:

Genesis 15:6 (what Paul quotes): "Abram believed the LORD, and he credited it to him as righteousness"

• Initial faith credited as righteousness

• Heart agreement with God

But faith was completed by works:

James 2:21-23: "Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, 'Abraham believed God, and it was credited to him as righteousness'"

Timeline:

1. Abraham believed (Genesis 15:6) = initial faith credited as righteousness

2. Abraham obeyed God's commands for 30+ years

3. Abraham offered Isaac (Genesis 22) = faith made complete by action

Both Paul and James use same Abraham - showing faith begins the process, works complete it.

4. "Does not work" refers to ritual merit system

Romans 4:4: "Now to the one who works, wages are not credited as a gift but as an obligation"

Context: Jewish system of earning righteousness through:

• Circumcision (v9-12)

• Torah observance as merit

• External religious performance

"Does not work" = doesn't rely on Jewish ritual system to earn merit

Not: doesn't have to obey God But: doesn't try to earn salvation through religious ritual

5. The immediate context shows transformation occurs

Romans 4:6-8:

"David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works: 'Blessed are those whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the Lord will never count against them.'"

Key phrase: "Whose transgressions are forgiven, whose sins are covered"

Forgiveness implies:

• Past sins dealt with

• Transformation begins

• New life started

Not: Ongoing ungodliness is acceptable But: Past ungodliness is forgiven when faith begins

6. Paul's use of David proves our point

Romans 4:6-7 quotes Psalm 32:1-2:

Full context of Psalm 32:1-5:

"Blessed is the one whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the LORD does not count against them and in whose spirit is no deceit. When I kept silent, my bones wasted away through my groaning all day long... Then I acknowledged my sin to you and did not cover up my iniquity. I said, 'I will confess my transgressions to the LORD.' And you forgave the guilt of my sin."

David's process:

1. Sinned (2 Samuel 11 - adultery, murder)

2. Kept silent initially (Psalm 32:3)

3. Confessed sin (Psalm 32:5)

4. Received forgiveness (Psalm 32:5)

5. Wrote Psalm 51 showing repentance

The forgiveness came with genuine repentance and turning from sin - not justification of ongoing ungodliness.

7. Romans 4 continues to show obedience follows justification

Romans 4:11-12:

"And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised."

Key phrase: "Who also follow in the footsteps of the faith"

Following Abraham's footsteps includes:

• Believing God (initial faith)

• Obeying God's commands (Genesis 12:1-4 - left home)

• Walking faithfully (Genesis 17:1 - "walk before me faithfully")

• Offering Isaac (Genesis 22 - ultimate obedience test)

Abraham's faith produced a life of obedience - Paul expects the same from justified believers.

8. The order: Ungodly → Justified → Godly

The biblical pattern:

PAST STATE: Ungodly (in sin, separated from God)

    ↓

GRACE: God enables response

    ↓

FAITH: Heart believes and agrees with God

    ↓

JUSTIFICATION: God credits righteousness (initial)

    ↓

TRANSFORMATION: Heart produces corresponding works

    ↓

COMPLETION: Faith made complete by works (James 2:22)

    ↓

FINAL JUDGMENT: According to works (evidence of genuine faith)

Romans 4:5 describes WHO is justified (those coming from ungodly state), not a justification of ongoing ungodliness.

9. Paul's broader teaching confirms transformation is required

Titus 3:3-7 (Paul, same author):

"At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit... so that, having been justified by his grace, we might become heirs"

Note the tenses:

• "At one time we were" (past)

• "He saved us" (past)

• "Having been justified" (past)

• Result: "Washing of rebirth and renewal" (transformation occurred)

God justifies the ungodly = those who WERE ungodly are justified and transformed.

1 Corinthians 6:9-11 (Paul again):

"Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ"

Key phrase: "That is what some of you were"

• Past tense

• Transformation occurred

• Justified AND sanctified (both happened)

Conclusion:

Romans 4:5 teaches that God justifies those who come from a state of ungodliness through faith, not through Jewish ritual works. This doesn't mean God justifies ongoing ungodliness or that works don't matter. Abraham, Paul's prime example, demonstrated faith that produced decades of obedient works, culminating in offering Isaac (James 2:21-22). The pattern is clear: ungodly → justified by faith → transformation begins → faith completed by works. God credits initial righteousness at the point of heart faith, but that faith necessarily produces corresponding works or it's dead (James 2:17). We don't become godly first to earn justification (that would be works-righteousness), but genuine justification begins transformation that manifests in godly living.

ATTACK #4: "You Confuse Justification and Sanctification"

Reference Text: (Theological distinction)

The Objection: "You're confusing justification (one-time legal declaration) with sanctification (ongoing process). Justification is by faith alone; sanctification involves works. You're mixing categories."

The Defense:

1. The traditional Protestant distinction examined

Traditional Reformed view:

• Justification = Legal declaration (forensic), one-time, by faith alone, imputed righteousness

• Sanctification = Ongoing process, progressive, involves works, imparted righteousness

• Completely separate categories

Our response: This sharp distinction isn't found in Scripture - it's a theological construct imposed on the text.

2. Biblical usage doesn't separate them so cleanly

Same Greek word family used for both concepts:

δικαιόω (dikaioō) = "to justify, to make righteous, to declare righteous"

Used in contexts showing:

• Legal declaration (forensic aspect)

• Actual transformation (moral aspect)

• Both together

Examples:

Romans 6:7: "For anyone who has died has been freed from sin"

• Greek: δεδικαίωται (dedikaiōtai) = "has been justified"

• ESV translates: "set free"

• Context: Actual freedom from sin's dominion, not just legal status

1 Corinthians 6:11: "But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ"

• Sanctified and justified in same sentence

• Both aorist tense (completed action)

• Both happened together at conversion

3. James explicitly uses "justified" for completed faith with works

James 2:21: "Was not our father Abraham considered righteous [justified] for what he did when he offered his son Isaac on the altar?"

Greek: ἐδικαιώθη (edikaiōthē) = "was justified"

Context: Abraham offering Isaac (Genesis 22) - decades after initial belief (Genesis 15:6)

James' point: Abraham was "justified" (same word) when his faith was completed by works.

If justification is only forensic and one-time, James is wrong. But James is inspired Scripture.

Resolution: Justification has both aspects:

• Begins with heart faith (initial declaration)

• Completed by corresponding works (full righteousness demonstrated)

4. Jesus uses "justified" for vindication by works

Matthew 12:37: "For by your words you will be justified, and by your words you will be condemned"

Greek: δικαιωθήσῃ (dikaiōthēsē) = "you will be justified"

Context: Future judgment based on words spoken (works/fruit)

Luke 7:35: "But wisdom is justified by all her children"

Greek: ἐδικαιώθη (edikaiōthē) = "is justified"

Meaning: Wisdom is vindicated/proven right by its results (fruit)

Jesus uses "justified" for vindication through observable evidence - not just legal declaration.

5. Paul himself blends the concepts

Romans 5:9: "Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him!"

Romans 8:30: "And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified"

Progressive sequence: Called → Justified → Glorified

If justification is complete one-time declaration, why does Paul place it in progressive sequence leading to glorification?

Romans 6:19: "Just as you used to offer yourselves as slaves to impurity and to ever-increasing wickedness, so now offer yourselves as slaves to righteousness leading to holiness"

"Righteousness leading to holiness" - righteousness (justification) leads to holiness (sanctification) in continuous process.

6. The sharp distinction creates biblical contradictions

If justification and sanctification are completely separate:

Problem #1: James 2:24 becomes heretical

• "Justified by what they do" would be mixing categories

• But it's inspired Scripture

Problem #2: Romans 2:13 contradicts Reformed view

• "Those who obey the law will be declared righteous [justified]"

• Obedience (sanctification category) → justification (forensic category)

• If categories are separate, Paul contradicts himself

Problem #3: Final judgment passages become meaningless

• Revelation 20:12 - "judged according to what they had done"

• If only forensic justification matters, why judge works?

7. The biblical integration: Process with stages

Better understanding:

Justification is a PROCESS with distinct stages:

Stage 1 - Initial Justification (heart faith):

• Grace enables

• Heart believes and agrees with God

• God credits righteousness (Romans 4:3)

• Legal status changes

• Transformation begins

Stage 2 - Progressive Justification (faith working):

• Heart produces corresponding works

• Obedience flows from faith

• Righteousness demonstrated

• Faith being completed

Stage 3 - Final Justification (judgment):

• Works examined as evidence

• Faith proven genuine

• Final vindication

• Eternal life granted

This preserves:

• Grace necessity (Stage 1 - can't self-initiate)

• Faith primacy (Stage 1 - heart belief required)

• Works necessity (Stage 2-3 - evidence of genuine faith)

• Final judgment (Stage 3 - according to works)

8. Historical Protestant distinction was response to specific problem

Context of Reformation:

Catholic Church taught:

• Justification = infusion of righteousness (making actually righteous)

• Progressive process through sacraments

• Works contribute merit

• Mixed grace and human effort

Reformers responded:

• Justification = legal declaration only (forensic)

• One-time event

• By faith alone (sola fide)

• Separated from sanctification entirely

The problem: In correcting Catholic error, Reformers overcorrected

They preserved:

• ✓ Grace necessity

• ✓ Faith not works as basis

• ✓ Can't earn salvation

But they lost:

• ✗ Works as evidence in judgment

• ✗ Faith-works integration

• ✗ Conditional perseverance

• ✗ Biblical "justified by works" language

9. Scripture presents unified reality, not sharp divisions

Biblical language shows integration:

"Faith working through love" (Galatians 5:6):

• Not: faith alone (forensic) + separate sanctification

• But: faith that inherently works

"Faith made complete by works" (James 2:22):

• Not: faith complete at moment of belief, then separate growth

• But: faith begins, then completed by corresponding action

"Obedience that comes from faith" (Romans 1:5):

• Not: faith (justification) then obedience (sanctification)

• But: obedience flows from faith as one reality

"Keep yourselves in God's love" (Jude 21):

• Ongoing action required

• Not: declared loved then passive

• But: active maintenance of relationship

10. Our position preserves Reformation insights while correcting overcorrection

We affirm (with Reformers):

• Justification begins with heart faith (not works)

• Grace is necessary, not earned

• Initial righteousness is credited (not achieved)

• Legal status changes at conversion

We also affirm (with Scripture):

• Faith necessarily produces works

• Works evidence genuineness of faith

• Final judgment is according to works

• Faith without works is dead

We reject:

• Catholic view: Works contribute merit to justification

• Hyper-Protestant view: Works are optional and don't matter for final salvation

• Both extremes

We hold: Faith and works are inseparable; justification is process with stages; final judgment evaluates works as evidence of genuine faith.

Conclusion:

The sharp distinction between justification and sanctification is a theological construct, not a biblical category. Scripture uses "justify" language for initial faith (Romans 4:3), for works completing faith (James 2:21), and for final vindication by works (Matthew 12:37). Paul himself shows progression (Romans 8:30) and integration (Romans 6:19). We don't confuse the categories - we recognize Scripture presents them as integrated process. Justification begins with heart faith (credited righteousness), continues through faith producing works (demonstrated righteousness), and culminates in final judgment according to works (evidenced righteousness). This preserves both grace necessity (can't earn initial justification) and works necessity (evidence required at final judgment).

ATTACK #5: "The Philippian Jailer - 'Believe and You Will Be Saved'"

Reference Text: Acts 16:31

"They replied, 'Believe in the Lord Jesus, and you will be saved—you and your household.'"

The Objection: "Paul told the jailer simply to 'believe' for salvation. No mention of works, overcoming sin, or conditional perseverance. Just believe. Your additions to the gospel are legalism."

The Defense:

1. The immediate context shows more than just intellectual belief

Acts 16:30-34 (full account):

"He then brought them out and asked, 'Sirs, what must I do to be saved?' They replied, 'Believe in the Lord Jesus, and you will be saved—you and your household.' Then they spoke the word of the Lord to him and to all the others in his house. At that hour of the night the jailer took them and washed their wounds; then immediately he and all his household were baptized. The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God—he and his whole household."

What actually happened:

1. Jailer asked what to do

2. Paul said "Believe"

3. Paul and Silas spoke the word of the Lord (taught them)

4. Jailer washed their wounds (immediate act of service/repentance)

5. Jailer and household were baptized immediately (obedience)

6. Jailer fed them (hospitality, care)

7. Result: filled with joy (heart transformation)

"Believe" was shorthand for the entire conversion process, not just mental assent.

2. "Believe" in biblical usage means more than intellectual agreement

Greek: πίστευσον (pisteuson) = "believe, trust, commit to"

Biblical "belief" involves:

• Heart commitment (Romans 10:9 - "believe in your heart")

• Public confession (Romans 10:10 - "confess with your mouth")

• Obedience (Romans 1:5 - "obedience that comes from faith")

• Repentance (Acts 2:38 - combined with belief)

James 2:19: "You believe that there is one God. Good! Even the demons believe that—and shudder"

Demons "believe" intellectually but aren't saved. Biblical belief is more than mental assent.

3. The jailer's immediate actions demonstrated genuine belief

Evidence of genuine faith:

Washed their wounds:

• Paul and Silas had been beaten (Acts 16:22-23)

• Jailer was responsible for harsh treatment

• Immediate compassion and service = repentance demonstrated

Baptized immediately:

• "At that hour of the night" = middle of the night

• Didn't wait until morning

• Immediate obedience to command

Fed them:

• Hospitality to prisoners (normally wouldn't do this)

• Personal care and service

• Relationship established

These actions weren't additions to faith - they were expressions of genuine faith.

4. Parallel accounts show "believe" includes transformation

Acts 2:37-41 (Peter's sermon):

"When the people heard this, they were cut to the heart and said to Peter and the other apostles, 'Brothers, what shall we do?' Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit'... Those who accepted his message were baptized, and about three thousand were added to their number that day."

Peter's answer to "What shall we do?":

• Repent (turn from sin)

• Be baptized (public identification)

• Receive Holy Spirit (transformation)

Acts 8:36-38 (Ethiopian eunuch):

"As they traveled along the road, they came to some water and the eunuch said, 'Look, here is water. What can stand in the way of my being baptized?' **'If you believe with all your heart, you may,' ** Philip answered. And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him."

"If you believe with all your heart":

• Not just mental acknowledgment

• Whole-heart commitment

• Resulted in immediate baptism

5. The gospel Paul preached always included repentance and transformation

Acts 20:21 (Paul describing his ministry):

"I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus"

Two elements Paul preached:

1. Repentance (turning from sin to God)

2. Faith in Jesus

Acts 26:20 (Paul's testimony):

"First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds"

Paul's consistent message:

• Repent

• Turn to God

• Demonstrate repentance by deeds (works as evidence)

The same Paul who told the jailer "believe" also preached repentance and deeds demonstrating repentance.

6. "Believe" in Acts 16:31 is summary, not complete gospel

When someone asked, "What must I do to be saved?", appropriate to give summary answer.

Compare:

• Doctor: "What do I need to be healthy?" → "Eat right and exercise" (summary)

• Teacher: "How do I pass?" → "Study hard" (summary)

• Paul: "What must I do to be saved?" → "Believe in the Lord Jesus" (summary)

But summary ≠ entirety.

Acts 16:32: "Then they spoke the word of the Lord to him and to all the others in his house"

"The word of the Lord" included:

• Who Jesus is (deity, incarnation)

• What Jesus did (death, resurrection)

• Why it matters (atonement for sin)

• How to respond (repentance, faith, baptism, obedience)

• What follows (Holy Spirit, transformation, new life)

Paul didn't just say "believe" and leave. He taught comprehensively, and the jailer responded with immediate transformation evidenced by actions.

7. Other "simple gospel" passages include obedience requirement

John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life"

Same Gospel, same author, adds:

John 3:36: "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on them"

Greek for "rejects": ἀπειθῶν (apeithōn) = "disobeys, refuses to obey"

Believing vs. disobeying - faith includes obedience as its natural expression.

John 14:15: "If you love me, keep my commands"

John 15:14: "You are my friends if you do what I command"

Jesus consistently linked belief with obedience - never presented them as separate options.

8. Paul's letters confirm belief includes transformation

To the Romans (Paul's most theological letter):

Romans 10:9-10: "If you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved"

Two components:

1. Heart belief (internal)

2. Mouth confession (external)

Both required for salvation - not just internal belief.

To the Thessalonians:

1 Thessalonians 1:9-10: "They tell how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven"

Their conversion involved:

• Turning from idols (repentance)

• Serving God (works)

• Waiting for Jesus (faith/hope)

To the Colossians:

Colossians 1:21-23: "Once you were alienated from God... But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel"

"If you continue" - perseverance required, not just initial belief.

9. The jailer's household demonstrates genuine conversion

Acts 16:34: "He was filled with joy because he had come to believe in God—he and his whole household"

"Filled with joy" indicates:

• Heart transformation (not just mental assent)

• Spirit's work (fruit of the Spirit - Galatians 5:22)

• Genuine conversion experience

The transformation was immediate and observable:

• From beating prisoners → washing wounds

• From harsh jailer → compassionate host

• From pagan worship → faith in true God

• From no relationship → family baptized together

This is what "believe" produces - not just intellectual agreement, but life transformation.

10. The danger of "easy believism"

If "believe" means only mental assent:

These statements become meaningless:

• James 2:19 - "Even demons believe"

• Matthew 7:21 - "Not everyone who says 'Lord, Lord'"

• John 2:23-25 - Many "believed" but Jesus didn't entrust Himself to them

Modern "easy believism" creates:

• False assurance ("I prayed the prayer once")

• Unchanged lives ("I believed, so I'm saved regardless")

• No fruit ("Works aren't necessary")

• Contradiction of Scripture (which requires transformation)

Biblical belief produces:

• Repentance from sin

• Public confession and baptism

• Transformation of life

• Perseverance in faith

• Works demonstrating genuine faith

11. The jailer proves our theology, not refutes it

Our position: Salvation begins with heart faith responding to grace, necessarily produces transformation and obedient works

The jailer's account confirms this:

1. Crisis moment (earthquake, near suicide) = desperation

2. Question ("What must I do?") = seeking truth

3. Gospel proclaimed ("Believe... + word of the Lord spoken") = grace offered

4. Heart believed = internal faith

5. Immediate transformation = washed wounds, baptized, fed them, joy

6. Evidence of genuine conversion = observable fruit

This is exactly what we teach: Grace → Faith → Works flowing from faith → Evidence of genuine conversion.

12. Paul's instruction was comprehensive, not reductionistic

Acts 16:32: "Then they spoke the word of the Lord to him"

"The word of the Lord" Paul preached elsewhere included:

From Acts 20:20-21 (Paul's testimony):

"You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus"

From Acts 20:27:

"For I have not hesitated to proclaim to you the whole will of God"

Paul preached:

• Repentance from sin (Acts 20:21)

• Faith in Jesus (Acts 20:21)

• The whole will of God (Acts 20:27)

• The kingdom of God (Acts 20:25)

• Not just "mental belief only"

Conclusion:

Acts 16:31 gives a summary answer ("Believe in the Lord Jesus") to the jailer's urgent question, but the full account shows comprehensive gospel proclamation, immediate transformation, and observable fruit. The jailer didn't just mentally agree Jesus existed - he repented (washed wounds showing compassion where he'd shown cruelty), obeyed (baptized immediately), served (fed them), and experienced joy (Spirit's fruit). This is what biblical "belief" looks like: heart faith producing life transformation. Paul consistently preached repentance, faith, and deeds demonstrating repentance (Acts 26:20). The jailer's conversion perfectly illustrates our theology: grace-enabled faith that necessarily produces corresponding works as evidence of genuine conversion. "Believe" is not mental assent only - it's wholehearted commitment that transforms life.

ATTACK #6: "If We Claim to Be Without Sin"

Reference Text: 1 John 1:8

"If we claim to be without sin, we deceive ourselves and the truth is not in us."

The Objection: "John explicitly says if we claim to be without sin, we're deceiving ourselves. Your teaching directly contradicts this verse."

The Defense:

1. Context: John addressing specific false teachers

1 John 1:6-10 (full passage):

"If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin. If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us."

John's opponents: Early Gnostic teachers claiming:

• Spiritual enlightenment meant sinlessness

• Physical actions didn't matter (dualism)

• Already perfect, no need for confession

• Elite spiritual status above ordinary believers

2. The distinction: "Without sin" vs. "Not practicing sin"

1 John 1:8: "If we claim to be without sin"

• Greek: ἁμαρτίαν οὐκ ἔχομεν (hamartian ouk echomen)

• Literally: "sin we do not have"

• Claiming to have never sinned, no sin nature, perfect already

1 John 3:6: "No one who lives in him keeps on sinning"

• Greek: πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει (pas ho en autō menōn ouch hamartanei)

• Present tense: "does not continue sinning"

• Not claiming never sinned, but not continuing in sin pattern

John makes both statements - they must be compatible.

3. What John is NOT saying

John is NOT contradicting:

1 John 3:6: "No one who lives in him keeps on sinning"

1 John 3:9: "No one who is born of God will continue to sin, because God's seed remains in them; they cannot go on sinning, because they have been born of God"

1 John 5:18: "We know that anyone born of God does not continue to sin"

If 1 John 1:8 meant "all Christians sin continually", John contradicts himself three times in the same letter.

4. The harmony: Past sin vs. Present practice

1 John 1:8 addresses:

• Claiming to have never sinned (past perfect)

• Denying need for Christ's atonement (if never sinned, why need Savior?)

• Gnostic claim of already-achieved perfection

1 John 3:6, 9 address:

• Continuing pattern of willful sin (present tense)

• Lifestyle characterized by sin vs. righteousness

• Those born of God don't continue in sin

Both are true:

• All have sinned (past) - need forgiveness

• Believers don't continue in sin pattern (present) - transformation occurred

5. The immediate context supports this reading

1 John 1:9: "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness"

Key word: "purify us from all unrighteousness"

Greek: καθαρίσῃ (katharisē) = "cleanse, purify, make clean"

God doesn't just forgive (legal) - He purifies (actual transformation).

If believers must keep sinning constantly, what does "purify from all unrighteousness" mean?

1 John 1:7: "If we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin"

Present tense: "purifies" (καθαρίζει, katharizei) = ongoing cleansing

Walking in light = living in obedience, transparency, righteousness (not sinning willfully)

Blood purifies = cleanses from sin (not just covers while we continue)

6. John's purpose statement clarifies his meaning

1 John 2:1: "My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One"

John's goal: "So that you will not sin"

• Present subjunctive: "that you might not commit acts of sin"

• Goal is NOT sinning

• Possible to achieve (or John's goal is futile)

John's provision: "But if anybody does sin"

• Conditional: "if" (not "when you inevitably sin constantly")

• Provision for unwillful failures

• Not expectation of constant willful sin

7. The Gnostic heresy John was combating

Early Gnostic teachings (what John opposed):

Claims:

• Matter is evil, spirit is good (dualism)

• Physical actions don't affect spiritual state

• Spiritual enlightenment = already perfect

• No need for repentance or confession

• Elite knowledge makes one sinless

John's response:

• Physical actions matter (1 John 1:6 - "walk in darkness")

• Must confess sins (1 John 1:9)

• Not claiming never sinned (1 John 1:8)

• But also don't continue sinning (1 John 3:6, 9)

John refutes two errors:

1. Gnostic perfectionism ("I'm already perfect, never needed forgiveness")

2. Antinomianism ("I can sin freely since I'm spiritual")

8. Our position affirms both truths

We affirm:

• All have sinned (Romans 3:23, 1 John 1:8)

• All need Christ's atonement

• None are sinless in absolute sense

• Past sins require forgiveness

We also affirm:

• Born-again believers don't continue in sin (1 John 3:6, 9)

• Transformation occurs (2 Corinthians 5:17)

• Victory over willful sin is possible (Romans 6:14)

• Pattern of life is righteousness (1 John 2:29)

We distinguish:

• Willful sin (deliberate, premeditated, heart agreement with evil) - believers overcome this

• Unwillful sin (Romans 7 struggle, failures despite resistance) - requires ongoing confession

9. Verse 10 clarifies verse 8

1 John 1:10: "If we claim we have not sinned, we make him out to be a liar and his word is not in us"

"Have not sinned" = perfect tense (past action with continuing results)

Claiming:

• Never sinned at all (ever)

• No sin in our past

• Don't need forgiveness

• Don't need Christ's atonement

This is what John denies - not that believers can overcome willful sin through Spirit's power.

10. The practical application John intends

John's exhortations throughout the letter:

1 John 2:15: "Do not love the world or anything in the world"

• Command to avoid sin

• Possible to obey (or command is meaningless)

1 John 3:7: "Dear children, do not let anyone lead you astray. The one who does what is right is righteous"

• Doing right = being righteous

• This is achievable standard

1 John 5:21: "Dear children, keep yourselves from idols"

• Keep yourselves (active)

• From idols (avoid sin)

• Command assumes possibility

If John believed Christians must sin constantly, these commands are cruel mockery.

11. The two categories of sin in 1 John

1 John 5:16-17: "If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life. I am not saying that you should pray for those whose sin leads to death. There is a sin that leads to death. All wrongdoing is sin, and there is sin that does not lead to death."

Two categories:

1. Sin leading to death - willful, deliberate rejection of God

2. Sin not leading to death - unwillful failures, struggles

John acknowledges both exist, but expects believers not to commit sin leading to death.

12. The full counsel of 1 John

John's complete teaching in the same letter:

About sin's reality:

• 1 John 1:8 - All have sinned

• 1 John 1:10 - Don't claim never sinned

About victory over sin:

• 1 John 2:1 - Written so you will not sin

• 1 John 3:6 - Those in Him don't keep on sinning

• 1 John 3:9 - Born of God cannot go on sinning

• 1 John 5:18 - Born of God does not continue to sin

About evidence of salvation:

• 1 John 2:3 - We know Him if we keep His commands

• 1 John 2:4 - Who claims to know Him but doesn't obey is a liar

• 1 John 2:29 - Everyone who does right is born of Him

• 1 John 3:10 - Anyone who does not do right is not God's child

All these must harmonize - John doesn't contradict himself.

Conclusion:

1 John 1:8 refutes the Gnostic claim of already-achieved sinless perfection and the denial of past sin. John is not teaching that believers must continually commit willful sin. The harmony: All have sinned in the past and need Christ's atonement (1 John 1:8-10), but believers born of God don't continue in patterns of willful sin (1 John 3:6, 9; 5:18). John wrote "so that you will not sin" (1 John 2:1), providing forgiveness for unwillful failures while expecting victory over willful rebellion. We don't claim sinless perfection or that we've never sinned - we claim Spirit-empowered victory over continuing in sin through the new birth. This harmonizes all of 1 John's teaching without contradiction.

ATTACK #7: "We All Stumble in Many Ways"

Reference Text: James 3:2

"We all stumble in many ways. Anyone who is never at fault in what they say is perfect, able to keep their whole body in check."

The Objection: "James says we ALL stumble in many ways. This includes willful sins. Your teaching contradicts James."

The Defense:

1. Context: James addressing teachers and the power of the tongue

James 3:1-2:

"Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly. We all stumble in many ways. Anyone who is never at fault in what they say is perfect, able to keep their whole body in check."

Context clues:

• "We who teach" (v1) - James including himself as teacher

• "Will be judged more strictly" (v1) - higher standard for teachers

• "What they say" (v2) - focus on speech/tongue

James' specific concern: Teachers' responsibility with words, not all types of sin.

2. "Stumble" (πταίομεν, ptaiomen) means "make mistakes, err"

Greek word analysis:

πταίω (ptaiō) = stumble, trip, make a mistake, err

Usage in New Testament:

Romans 11:11: "Did they stumble so as to fall beyond recovery? Not at all!"

• Israel's stumbling (rejection of Messiah)

• Not permanent, can recover

• Mistake/error in judgment

2 Peter 1:10: "For if you do these things, you will never stumble"

• Promise that believers can avoid stumbling

• Contradicts idea that stumbling is inevitable if it means willful sin

James 2:10: "For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it"

• Legal illustration

• Single violation = guilty

• But doesn't mean constant violation required

The word suggests mistakes, errors, failures - not necessarily deliberate, premeditated willful sin.

3. James distinguishes categories throughout his letter

James 1:13-15 (earlier in same letter):

"When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death."

The process:

1. Temptation/desire (not sin yet)

2. Conception (heart agreement - this is where sin begins)

3. Birth of sin (action)

4. Full-grown sin → death

James shows sin has stages - not everything is equal.

4. James' focus: The tongue is particularly difficult to control

James 3:3-8:

"When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. Or take ships as an example... But no human being can tame the tongue. It is a restless evil, full of deadly poison."

James' point:

• Tongue is hardest part to control

• Even mature believers struggle with words

• "No human being can tame" - requires divine help

This doesn't mean:

• All speech is sinful willful rebellion

• Can't control speech at all

• Must gossip, slander, lie constantly

But rather:

• Speech requires constant vigilance

• Easy to slip with words

• Even small verbal mistakes can cause damage

5. The "perfect" person James describes

James 3:2b: "Anyone who is never at fault in what they say is perfect, able to keep their whole body in check"

Greek: τέλειος (teleios) = perfect, complete, mature

James' point:

• If you perfectly control your tongue, you're spiritually mature

• Tongue control = evidence of overall self-control

• Highest level of maturity

Not: No one can ever achieve this But: This is the goal/target of maturity

Same word used elsewhere:

Matthew 5:48: "Be perfect, therefore, as your heavenly Father is perfect"

• Command to pursue perfection/completeness

• Not: "Give up, it's impossible"

• But: "This is the standard, pursue it"

James 1:4: "Let perseverance finish its work so that you may be mature [perfect] and complete, not lacking anything"

• Goal of Christian growth

• Achievable through perseverance

6. James consistently expects transformation and righteous living

Throughout James' letter:

James 1:22: "Do not merely listen to the word, and so deceive yourselves. Do what it says"

• Expects obedience

• Not optional

James 2:14, 17: "What good is it... if someone claims to have faith but has no deeds? Can such faith save them?... Faith by itself, if it is not accompanied by action, is dead"

• Faith must produce works

• Dead faith doesn't save

James 4:7-8: "Submit yourselves, then, to God. Resist the devil, and he will flee from you. Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded"

• Commands to resist devil

• Purify hearts

• Possible to obey

James 4:17: "If anyone, then, knows the good they ought to do and doesn't do it, it is sin for them"

• Knowing good and not doing it = sin

• Implies should do the good you know

If James believed Christians must stumble in all ways constantly, these commands are meaningless.

7. The "we all" doesn't mean "always and in everything"

"We all stumble" = general human experience, not constant state

Parallel:

• "We all get sick sometimes" ≠ "We're always sick"

• "We all make mistakes" ≠ "We can never do anything right"

• "We all have bad days" ≠ "Every day is terrible"

James acknowledges: All humans experience stumbling (mistakes, failures), especially with speech

James doesn't say:

• We stumble constantly

• We stumble willfully

• We can never control ourselves

• Victory is impossible

8. James 3:2 in light of James' other teachings

James expects:

James 1:26: "Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless"

• Can keep tight rein on tongue

• Should do this

• Failure = worthless religion

This contradicts "we all stumble in many ways" ONLY IF "stumble" means constant willful sin.

Resolution:

• James 1:26 = Expectation is control

• James 3:2 = Reality is we all make verbal mistakes sometimes

• Both true: Expect control, acknowledge occasional failures

9. Our position harmonizes James' teaching

We affirm:

• All believers experience occasional stumbles (mistakes, verbal slips)

• Tongue is particularly difficult to control perfectly

• Even mature Christians can fail in speech

• Need ongoing vigilance

We distinguish:

• Unwillful stumbles (what James 3:2 addresses) - mistakes despite effort, verbal slips, errors in judgment

• Willful sin (what James 4:17 condemns) - deliberate disobedience, knowing good and not doing it

James 3:2 acknowledges unwillful stumbles; James 2:14-26 requires works; James 4:7-8 commands resistance to devil.

All harmonize when we recognize the distinction between:

• Occasional failures (stumbles) vs. Willful patterns (sin)

• Mistakes (unwillful) vs. Rebellion (willful)

10. The broader New Testament confirms this reading

Paul acknowledges mistakes without excusing willful sin:

Galatians 6:1: "Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently"

• Acknowledges believers can be "caught" in sin

• But calls for restoration (not acceptance)

• Gentle correction needed

1 Corinthians 10:12: "So, if you think you are standing firm, be careful that you don't fall!"

• Warning about potential stumbling

• Calls for vigilance

• Not: "You will inevitably fall constantly"

11. The practical application

James 3:2 calls for:

• Humility (we all make mistakes)

• Vigilance (especially with speech)

• Grace toward others (they stumble too)

• Pursuit of maturity (goal is control)

James 3:2 does NOT excuse:

• Deliberate gossip

• Intentional slander

• Willful lying

• Malicious speech

The distinction:

• Unwillful slip: "I shouldn't have said that" (immediate remorse)

• Willful sin: Deliberate gossip, calculated lying, malicious intent

12. James' conclusion about the tongue

James 3:9-10: "With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God's likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be"

"This should not be" = James' expectation

Not: "This will always be, get used to it" But: "This is wrong, must be corrected"

James 3:17-18: "But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness"

Heavenly wisdom produces:

• Pure speech

• Peace-loving words

• Considerate communication

• Good fruit

• Righteousness

This is the goal - achievable through heavenly wisdom.

Conclusion:

James 3:2 acknowledges that all people, including teachers, make mistakes particularly with speech - the tongue being the hardest area to control perfectly. This doesn't mean believers must constantly commit willful sins or can't overcome deliberate rebellion. Context shows James addressing teachers' responsibility with words, noting perfect tongue control demonstrates complete maturity (the goal). Same letter commands resistance to devil (4:7), purification of hearts (4:8), doing known good (4:17), and states faith without works is dead (2:17). "We all stumble" refers to human tendency toward mistakes and occasional failures (especially verbal), not continuous willful sin patterns. Our distinction between willful sin (heart agreement with evil, deliberate rebellion) and unwillful sin (Romans 7 struggle, mistakes despite resistance) harmonizes all of James' teaching. James expects transformation, righteous living, and tongue control while acknowledging occasional stumbles occur - calling for humility, vigilance, and continued pursuit of maturity.

SECTION 2: GRACE, FAITH & HUMAN RESPONSE

ATTACK #8: "You're a Pelagian/Semi-Pelagian Heretic"

Reference Text: Romans 9:16

"It does not, therefore, depend on human desire or effort, but on God's mercy."

The Objection: "Your theology mirrors Pelagianism or Semi-Pelagianism, both condemned as heresies. You're teaching humans can achieve righteousness through their own effort, denying the necessity of grace."

The Defense:

1. Clear definitions - we are neither

Pelagianism (condemned 418 AD):

• Humans born morally neutral (no effect from Adam's sin)

• Can achieve righteousness by willpower alone

• Grace merely helpful, not necessary

• Jesus is example only, not Savior

• No such thing as inherited sin nature

Semi-Pelagianism (condemned 529 AD):

• Humans must initiate salvation (make first move)

• Grace completes what human will begins

• Humans contribute merit to salvation

• Synergism with human contribution being meritorious

Our Position (Biblical Synergism):

• Humans born mortal with propensity to sin (inherited from Adam)

• Cannot save themselves - grace absolutely necessary

• Grace initiates, enables, and completes

• Humans respond to grace with Spirit-enabled faith

• Christ is Savior who delivers from sin's power

• No merit in response - it's grace-enabled obedience

2. We affirm total dependence on grace

John 15:5: "Apart from me you can do nothing"

• We affirm this completely

• No spiritual fruit apart from Christ

• Grace is essential, not optional

John 6:44: "No one can come to me unless the Father who sent me draws them"

• Drawing precedes coming

• Grace initiates

• We affirm this fully

2 Corinthians 3:5: "Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God"

• All spiritual competence from God

• None from self

Ephesians 2:8-9: "For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works"

• Grace is the means

• Faith is the response

• Both are gifts (enabled by grace)

• We affirm completely

Philippians 2:13: "For it is God who works in you to will and to act in order to fulfill his good purpose"

• God works IN us to will (gives desire)

• God works IN us to act (gives power)

• Both from God

3. But we also affirm human response (which Scripture requires)

The key difference from Semi-Pelagianism:

Semi-Pelagianism: Humans initiate, God responds

Our view: God initiates (grace comes first), humans respond (grace-enabled)

Biblical evidence for response:

Revelation 22:17: "The Spirit and the bride say, 'Come!' And let the one who hears say, 'Come!' Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life"

• "Whoever wishes" = genuine invitation

• Requires ability to respond

• Otherwise invitation is deceptive

Joshua 24:15: "Choose for yourselves this day whom you will serve"

Deuteronomy 30:19: "I have set before you life and death, blessings and curses. Now choose life"

John 7:37: "Let anyone who is thirsty come to me and drink"

• Open invitation

• "Anyone" suggests real possibility

Acts 7:51: "You stiff-necked people... You always resist the Holy Spirit!"

• If grace were absolutely irresistible, this statement is impossible

• People CAN resist (though shouldn't)

4. The critical distinction: Grace-enabled response vs. Self-originated merit

Pelagianism says:

• Human will sufficient alone

• Grace helpful but not essential

• Humans can merit salvation

Semi-Pelagianism says:

• Human will initiates

• Grace completes

• Human contribution is meritorious

We say:

• Human will utterly dependent on grace

• Grace absolutely essential

• Humans can only respond (not originate or merit)

• Response itself is grace-enabled

• No merit in response - it's obedience to grace

Analogy:

• Drowning person cannot swim to shore (we affirm inability)

• Lifeguard throws rope (grace initiates)

• Person must grab rope (grace-enabled response)

• Lifeguard pulls to shore (grace completes)

Grabbing the rope:

• Isn't meritorious (didn't earn rescue)

• Is necessary (must cooperate)

• Is enabled by lifeguard's action (rope provided)

• Doesn't diminish lifeguard's role (he did the rescuing)

Refusing to grab = rejecting grace (Acts 7:51)

5. Early church fathers support this view (before Augustine's innovation)

Pre-Augustinian fathers consistently taught grace-enabled response:

Justin Martyr (150 AD):

"Unless the human race has the power of freely choosing good and evil... they are not accountable for their actions"

Irenaeus (180 AD):

"Man is possessed of free will from the beginning... and saved through God's help"

Clement of Alexandria (195 AD):

"We are not saved by force, for force is repugnant to God, but by his persuasion"

Chrysostom (400 AD):

"God draws, but He draws the willing... The will of man has great strength, but with God it is able to do all things"

Origen (250 AD):

"Our actions lie in our power... God wishes all men to be saved, but he will not save those who do not wish it"

The pattern: For 400 years, church taught grace-enabled response, not irresistible grace.

6. Augustine's innovation came from specific context

Augustine's development (397-430 AD):

Background:

• Fighting Pelagius (who denied grace necessity)

• Developed original sin doctrine

• Created irresistible grace concept

• Influenced by personal struggle and Manichean past

Timeline:

• Before 397 AD: Church taught grace-enabled free response

• 397-430 AD: Augustine developed his theories

• Post-Augustine: Western church adopted his views

• Eastern Orthodox: Never accepted Augustine's framework

Augustine was responding to real heresy (Pelagianism) but overcorrected, introducing concepts not found in earlier church or Scripture.

7. The Councils condemned Pelagianism and Semi-Pelagianism, not our view

Council of Carthage (418 AD):

What it condemned:

• Pelagius teaching humans can be righteous without grace

• Denial of inherited effects of Adam's sin

• Jesus as mere example, not necessary Savior

What we affirm:

• Grace is absolutely necessary

• Adam's sin affected all (mortality, propensity to sin)

• Jesus is essential Savior

We're not Pelagian - we affirm everything Carthage affirmed about grace necessity.

Council of Orange (529 AD):

What it condemned:

• Semi-Pelagianism: Humans initiate, grace completes

• Teaching that human will begins good, God just helps

What it affirmed:

• Grace initiates and completes

• Faith itself is gift

What it did NOT address:

• Whether grace-enabled humans can respond

• Whether grace is irresistible

• Canon 25: "Free will was impaired, not extinguished"

Key point: Orange affirmed grace comes first and is necessary, but left open whether enabled humans can respond.

8. Romans 9:16 in context

Romans 9:16: "It does not, therefore, depend on human desire or effort, but on God's mercy"

Context (Romans 9:6-18):

• About Jacob and Esau

• Malachi 1:2-3: "Jacob I loved, Esau I hated" = nations (Israel and Edom)

• Genesis 25:23: "Two nations are in your womb"

• National election, not individual salvation

Paul's point:

• God's freedom to choose which nation receives covenant promises

• Not about individual predestination to heaven/hell

• About corporate election and God's sovereign plan

Romans 9:30-33 (Paul's conclusion):

"What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it... but the people of Israel, who pursued the law as the way of righteousness, have not attained their goal. Why not? Because they pursued it not by faith but as if it were by works"

Paul explains Israel's failure: Their choice to pursue works instead of faith

If unconditional predestination, this explanation makes no sense.

9. The OT Kenosis framework explains sovereignty and free will

Our distinctive contribution:

FATHER:

• Knows all possible futures exhaustively

• Outside time, sees all timelines

• Predestines the PLAN (how salvation works)

• Romans 8:29: "Those God foreknew he also predestined"

SON (in OT and Incarnation):

• Engages creation relationally through time

• Limited knowledge of certain futures by choice for love's sake

• Genesis 18:21: "I will go down and see" (investigative, not exhaustive foreknowledge)

• Genesis 22:12: "Now I know" (knowledge gained through test)

• This enables genuine human free will

SPIRIT:

• Draws all people (John 12:32)

• Enables response

• Can be resisted (Acts 7:51)

The integration:

FATHER: Knows all futures → Predestines plan → Ensures purposes

    ↓

SON: Engages relationally → Experiences time → Enables genuine choices

    ↓

SPIRIT: Reveals truth → Enables response → Can be resisted

    ↓

RESULT: Divine sovereignty (Father's purposes) AND human free will (Son's relational engagement)

This preserves:

• God's absolute sovereignty (Father knows all, purposes accomplished)

• Human genuine free will (Son's relational engagement allows real choices)

• Grace necessity (Spirit draws and enables)

• Human responsibility (enabled response required)

10. Biblical pattern: God initiates, humans respond, God completes

The consistent scriptural pattern:

John 6:44: "No one can come to me unless the Father who sent me draws them"

• Drawing precedes coming (grace initiates)

• But "come" requires movement (human response)

• Drawing enables, doesn't force

Acts 16:14: "The Lord opened her heart to respond to Paul's message"

• God opened (grace initiates)

• She responded (human action enabled by grace)

• Both/and, not either/or

Philippians 2:12-13: "Continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act"

• Work out (human responsibility)

• God works in (divine enablement)

• Both simultaneously

2 Corinthians 6:1: "As God's co-workers we urge you not to receive God's grace in vain"

• Can receive grace in vain (possible to reject)

• Grace can be wasted

• Human response matters

Pattern: Grace → Response → Completion (all necessary)

11. The danger of the opposite extreme

If grace is absolutely irresistible:

These passages become meaningless:

• Acts 7:51 - "You always resist the Holy Spirit"

• Matthew 23:37 - "I longed to gather... but you were not willing"

• Luke 7:30 - "Pharisees and experts in the law rejected God's purpose for themselves"

• 2 Corinthians 6:1 - "Do not receive God's grace in vain"

• Hebrews 12:15 - "See to it that no one falls short of the grace of God"

Commands become cruel mockery:

• "Choose" (if no ability to choose)

• "Repent" (if can't repent until regenerated)

• "Believe" (if faith is irresistibly given)

God's stated desires become lies:

• "Not wanting anyone to perish" (2 Peter 3:9) - but predestined most to perish

• "Wants all people to be saved" (1 Timothy 2:4) - but made salvation impossible for most

12. Our position preserves both grace and responsibility

We affirm (with historic church and Scripture):

• Grace initiates (God draws first)

• Grace enables (no one can respond without it)

• Grace completes (God finishes the work)

• All spiritual fruit from grace

• No merit in human response

• Total dependence on God

We also affirm (with Scripture):

• Humans must respond to grace

• Response can be rejected (resist Holy Spirit)

• Choice matters (choose life or death)

• Final judgment according to works (evidence of response)

• Perseverance required (continue in faith)

We reject:

• Pelagianism: Salvation by human effort alone (no grace needed)

• Semi-Pelagianism: Humans initiate, God responds

• Hyper-Calvinism: Grace irresistible, no human response needed

We hold: Grace-enabled synergism - God initiates and enables, humans respond (not as merit but as Spirit-enabled obedience), God completes.

Conclusion:

We are neither Pelagian (denying grace necessity) nor Semi-Pelagian (human initiation). We affirm total dependence on grace for salvation - apart from Christ we can do nothing. But we also affirm what Scripture clearly teaches: grace-enabled human response is necessary. Grace initiates (Father draws), enables (Spirit convicts and empowers), and allows genuine response (Son's relational engagement through limited foreknowledge creates space for real choice). The early church taught this for 400 years before Augustine's innovations. The Councils condemned human-initiated or grace-less salvation, not grace-enabled response. Our OT Kenosis framework explains how God's sovereignty (Father's exhaustive knowledge and predetermined plan) coexists with genuine human free will (Son's relational engagement through time with limited foreknowledge). This preserves both grace necessity and human responsibility without contradiction.

ATTACK #9: "God Works in You to Will and to Act"

Reference Text: Philippians 2:13

"For it is God who works in you to will and to act in order to fulfill his good purpose."

The Objection: "God works both the willing and the doing in us. Your emphasis on human effort denies that God produces the will and action in believers."

The Defense:

1. The verse affirms synergism, not monergism

Philippians 2:13: "For it is God who works IN you to will and to act"

Key phrase: "IN you" (Greek: ἐν ὑμῖν, en hymin)

Not: "instead of you" or "without you" But: "IN you" - God working THROUGH human agency

The process:

• God works (divine action)

• IN us (through human agency)

• To will (enables desire)

• To act (enables power)

• Result: We will and act (human action empowered by God)

2. The immediate context requires human responsibility

Philippians 2:12: "Therefore, my dear friends... continue to work out your salvation with fear and trembling"

Commands (human responsibility):

• "Work out" (κατεργάζεσθε, katergazesthe) = accomplish, bring to completion

• "Your salvation" = personal responsibility

• "With fear and trembling" = serious effort required

• Present imperative = keep on working

Verse 12 and 13 together:

v12: Work out your salvation (human responsibility)

v13: For God works in you (divine enablement)

Paul doesn't say:

• "Don't work, God does it all"

• "Just wait passively for God"

• "You have no role"

Paul says:

• "Work out" (active)

• "Because God works in you" (enablement)

3. The "work out" is not "work for"

"Work out" (κατεργάζομαι, katergazomai) = bring to completion, accomplish, fully develop

Not: "Work FOR your salvation" (earn it) But: "Work OUT your salvation" (develop what's been given)

Analogy:

• Athlete "works out" muscles (develop what's there)

• Student "works out" problem (solve what's presented)

• Believer "works out" salvation (develop what God has begun)

The salvation is given (Ephesians 2:8), but must be worked out (developed, completed) through obedient living.

4. Both divine sovereignty and human agency throughout Philippians

Paul consistently presents both:

God's work:

• Philippians 1:6: "He who began a good work in you will carry it on to completion"

• Philippians 2:13: "It is God who works in you"

Human responsibility:

• Philippians 2:12: "Work out your salvation"

• Philippians 2:14: "Do everything without grumbling"

• Philippians 3:12: "I press on to take hold"

• Philippians 4:9: "Whatever you have learned... put it into practice"

If verse 13 meant "God does everything, you do nothing", verses 12, 14, 3:12, and 4:9 are contradictory.

5. The purpose: "To will and to act"

Philippians 2:13: "God who works in you to will and to act in order to fulfill his good purpose"

Two components:

"To will" (τὸ θέλειν, to thelein):

• God gives the desire

• Creates right motivations

• Changes heart inclinations

"To act" (τὸ ἐνεργεῖν, to energein):

• God gives the power

• Enables obedient action

• Provides strength to obey

But notice:

• God works in us to enable willing and acting

• We then will and act (enabled by God)

• Not: God wills and acts instead of us

6. Paul's own example shows active human participation

Philippians 3:12-14:

"Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me... Forgetting what is behind and straining toward what is ahead, I press on toward the goal"

Paul's language:

• "I press on" (active effort)

• "Straining toward" (intense exertion)

• "I press on" (repeated emphasis)

Same author who says "God works in you" also says "I press on with intense effort."

Both are true: God enables, Paul strives.

7. Other scriptures show God enabling + human acting

Ezekiel 36:26-27:

"I will give you a new heart and put a new spirit in you... I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws"

• God gives new heart (divine work)

• God puts Spirit in us (divine enablement)

• Result: We follow and we keep (human action)

Not: God follows and keeps instead of us But: God enables us to follow and keep

Hebrews 13:20-21:

"Now may the God of peace... equip you with everything good for doing his will, and may he work in us what is pleasing to him"

• God equips (enablement)

• For US doing His will (human action)

• God works in us (enablement)

• What WE do pleases Him (human action enabled)

8. The "fear and trembling" shows real responsibility

Philippians 2:12: "Work out your salvation with fear and trembling"

"Fear and trembling" indicates:

• Serious responsibility

• Real consequences

• Not guaranteed outcome

• Diligent effort required

If God does everything irresistibly, why "fear and trembling"?

Paul's warning (same letter):

Philippians 3:18-19: "For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction"

• Real danger exists

• Destruction is possible

• "Fear and trembling" is appropriate response

9. The context is perseverance and completion

Philippians 2:12: "Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation"

"Continue" (present tense) = ongoing action required

Philippians 1:6: "Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus"

Process: Begun → Carried on → Completed

Not instantaneous or guaranteed without participation.

10. Comparison with other "God works" passages

1 Corinthians 15:10:

"But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me"

Paul's paradox:

• "I worked harder" (human effort)

• "Yet not I" (grace-enabled)

• "Grace of God with me" (divine enablement)

Both/and: Paul worked hard AND it was grace enabling him.

Colossians 1:29:

"To this end I strenuously contend with all the energy Christ so powerfully works in me"

• "I strenuously contend" (human exertion)

• "Energy Christ works in me" (divine power)

• Both simultaneously

Pattern throughout Paul: Divine enablement + human action = synergism

11. The error of passivity

If Philippians 2:13 means "God does it all, you do nothing":

These commands become absurd:

• Philippians 2:14 - "Do everything without grumbling"

• Philippians 3:15 - "Take such a view of things"

• Philippians 4:4 - "Rejoice in the Lord always"

• Philippians 4:6 - "Do not be anxious about anything"

All require human action. If God does everything without human participation, commands are meaningless.

Quietism (condemned heresy):

• Passive waiting for God to do everything

• No human effort needed

• "Let go and let God"

Scripture rejects this:

• 2 Peter 1:5-7: "Make every effort to add to your faith"

• Hebrews 12:14: "Make every effort to live in peace"

• 2 Timothy 2:15: "Do your best to present yourself to God"

12. The harmony: Enabled action is still real action

Biblical teaching:

Divine enablement (what God does):

• Gives new heart (Ezekiel 36:26)

• Puts Spirit in us (Ezekiel 36:27)

• Creates desire to obey (Philippians 2:13a)

• Provides power to act (Philippians 2:13b)

• Works in us (Philippians 2:13)

Human responsibility (what we do):

• Work out salvation (Philippians 2:12)

• Obey commands (Philippians 2:12)

• Press on toward goal (Philippians 3:12-14)

• Follow His decrees (Ezekiel 36:27)

• Keep His laws (Ezekiel 36:27)

Both are necessary:

• Without God's enabling: impossible

• Without human action: not accomplished

The mystery: God works IN us so that WE work. Our work is real, genuine, and ours - yet entirely enabled by grace.

Conclusion:

Philippians 2:13 teaches that God works IN us (not instead of us) to enable both the desire (to will) and the power (to act) for obedience. This must be read with verse 12, which commands us to "work out your salvation with fear and trembling." Paul presents synergism: divine enablement + human action. God doesn't will and act instead of us; He enables us to will and act. Same letter shows Paul "pressing on" with intense effort (3:12-14) while acknowledging grace enables him. Same pattern throughout Scripture: God enables, we act (enabled by grace). This isn't Pelagianism (human effort alone) or monergism (God does everything without human participation), but biblical synergism - God empowers, we obey; God works in us, we work out. The commands throughout Philippians require genuine human action, which verse 13 explains is grace-enabled. Both divine sovereignty and human responsibility are preserved.

ATTACK #10: "No One Can Come Unless the Father Enables"

Reference Text: John 6:65

"He went on to say, 'This is why I told you that no one can come to me unless the Father has enabled them.'"

The Objection: "Jesus explicitly states no one can come unless enabled by the Father. This proves grace is irresistible and human cooperation isn't necessary."

The Defense:

1. Enabling ≠ Irresistible causing

John 6:65: "No one can come to me unless the Father has enabled them"

Greek: ᾧ δεδομένον (hō dedomenon) = "has been given," "has been granted," "has been enabled"

What this means:

• Father gives ability/opportunity to come

• Father enables response

• Father makes possible what was impossible

What this doesn't mean:

• Father forces to come

• Grace is irresistible

• No human cooperation needed

• Those enabled must come automatically

Analogy:

• Teacher enables students to understand (explains clearly, provides materials)

• Doesn't mean all students must understand

• Some may still reject or ignore teaching

• Enabling ≠ forcing

2. The immediate context shows many rejected despite enabling

John 6:66 (verse immediately following):

"From this time many of his disciples turned back and no longer followed him"

Timeline:

1. Father enabled them (v65)

2. They were disciples (followers)

3. They turned back and stopped following (v66)

If enabling = irresistible, verse 66 is impossible.

They were enabled (given opportunity, heard teaching, saw miracles) But they rejected (turned back, stopped following)

3. Earlier in the chapter shows resistance despite drawing

John 6:44: "No one can come to me unless the Father who sent me draws them"

John 6:36: "But as I told you, you have seen me and still you do not believe"

Sequence:

1. Father draws (v44)

2. They saw Jesus (v36)

3. Still did not believe (v36)

Drawing occurred (they saw, heard, were exposed to truth) But belief didn't follow (they rejected despite being drawn)

4. "Drawing" throughout Scripture can be resisted

Greek: ἑλκύω (helkyō) = "draw, drag, attract"

Usage in John's Gospel:

John 12:32: "And I, when I am lifted up from the earth, will draw all people to myself"

• Jesus will draw all people

• Not just elect

• Universal drawing

If drawing = irresistible, all people would be saved (universalism).

Since all aren't saved, drawing must be resistible.

Other New Testament usage:

James 2:6: "Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court?"

• Same Greek word (ἑλκύω)

• Means "drag" but can be resisted

• Rich drag to court, but victims can resist legally

Acts 16:19: "They seized Paul and Silas and dragged them into the marketplace"

• Same word

• Physical dragging

• Even physical force can be resisted

Point: "Draw/drag" doesn't always mean irresistible force.

5. The context is why some Jews rejected Jesus

John 6:41-42: "At this the Jews there began to grumble about him because he said, 'I am the bread that came down from heaven.' They said, 'Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, "I came down from heaven"?'"

Their problem: Prejudice against Jesus' origins

• Knew his family (thought they did)

• Couldn't accept divine claims

• Heart was closed to truth

Jesus' response (v44-45): "No one can come to me unless the Father who sent me draws them... Everyone who has heard the Father and learned from him comes to me"

Point: Father draws through teaching and revelation, but they weren't listening ("has heard" and "learned from" implies receptivity required).

6. The same Gospel shows people resisting God

John 5:40: "Yet you refuse to come to me to have life"

• They refuse (active rejection)

• Ability to come is implied

• They won't, not can't

John 3:19-20: "This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed"

• They loved darkness (choice)

• Will not come (refusal, not inability)

• Fear exposure (motive for rejection)

John 8:43-45: "Why is my language not clear to you? Because you are unable to hear what I say... because you belong to your father, the devil... He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God"

• Unable to hear because of choice to belong to devil

• Not hearing is result of belonging, not cause

• Moral inability, not mechanical inability

7. The Father's enabling is through revelation and conviction

John 6:45: "It is written in the Prophets: 'They will all be taught by God.' Everyone who has heard the Father and learned from him comes to me"

How Father enables:

• Teaching ("taught by God")

• Hearing (receiving revelation)

• Learning (understanding truth)

Process:

1. Father teaches (revelation given)

2. Person hears (receptivity)

3. Person learns (understanding)

4. Person comes to Jesus (response)

All four steps involve human receptivity - not irresistible force.

8. The OT Kenosis framework explains this passage

Our distinctive understanding:

FATHER:

• Knows all possible futures exhaustively

• Predestines the plan (salvation through Christ)

• Draws all people (John 12:32)

• Enables through revelation and conviction

SON (relationally engaging):

• Experiences relationship through time

• Engages those drawn by Father

• Receives those who come

• Limited foreknowledge enables genuine response

Process:

FATHER draws/enables → SON receives those who come → Human responds (or resists)

The "enabling" creates genuine opportunity, not irresistible compulsion.

Genesis 18:21 (parallel OT Kenosis):

"Then the LORD said, 'The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.'"

• "I will go down and see" = investigative engagement

• "If not, I will know" = conditional knowledge

• Relational engagement, not exhaustive predetermined knowledge

Same pattern: Father knows all; Son engages relationally; humans respond genuinely.

9. Acts shows people resisting the Spirit's enabling

Acts 7:51: "You stiff-necked people! Your hearts and ears are uncircumcised. You always resist the Holy Spirit!"

Stephen's accusation:

• Addressing religious leaders

• They "always resist" the Holy Spirit

• Active, continuous resistance

• If grace is irresistible, this is impossible

Acts 13:46: "Paul and Barnabas answered them boldly: 'We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles'"

• They reject God's word

• Active choice to refuse

• Consequence: apostles turn elsewhere

Luke 7:30: "But the Pharisees and the experts in the law rejected God's purpose for themselves, because they had not been baptized by John"

• They rejected God's purpose

• For themselves (personal rejection)

• Their choice, not God's lack of enabling

10. The broader context of John 6 shows Jesus offering genuine choice

John 6:67: "You do not want to leave too, do you?" Jesus asked the Twelve

After many disciples left (v66), Jesus asks the Twelve if they also want to leave.

This question implies:

• Real choice exists

• They could leave if they wanted

• Jesus acknowledging their agency

• Not: "You can't leave because Father enabled you irresistibly"

Peter's response (v68-69): "Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God"

• "We have come to believe" (active choice)

• "To whom shall we go?" (acknowledging options)

• Chose to stay based on conviction

• Not: "We have no choice"

11. Paul's teaching confirms resistible grace

2 Corinthians 6:1: "As God's co-workers we urge you not to receive God's grace in vain"

• Can receive grace in vain (without fruit)

• Grace can be wasted

• Possible to not benefit from grace received

Hebrews 12:15: "See to it that no one falls short of the grace of God"

• Can fall short of grace

• Warning implies danger

• Grace doesn't guarantee outcome without response

Galatians 5:4: "You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace"

• Can be alienated from Christ

• Can fall away from grace

• Grace relationship can be broken

12. The harmony: Grace enables, doesn't force

What John 6:65 teaches:

Positive:

• No one has natural ability to come to Christ

• Father must enable through drawing, teaching, revelation

• Grace is absolutely necessary

• Human inability without divine enablement

What it doesn't teach:

• Those enabled must inevitably come

• Grace cannot be resisted

• Human cooperation unnecessary

• Choice is eliminated

The biblical pattern:

FATHER'S ROLE: Draws all (John 12:32), enables through teaching (John 6:45), convicts through Spirit (John 16:8)

    ↓

HUMAN RESPONSE: Can hear and learn (John 6:45) OR reject and resist (Acts 7:51, John 5:40)

    ↓

SON'S RECEPTION: Receives all who come (John 6:37), but many turn back (John 6:66)

    ↓

RESULT: Salvation for those who respond; judgment for those who resist

13. Jesus' own statements show resistible enabling

Matthew 23:37: "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing"

• Jesus longed to gather (divine desire)

• They were not willing (human refusal)

• Divine drawing resisted by human will

John 5:40: "Yet you refuse to come to me to have life"

• They refuse (active rejection)

• Life is available

• They won't come (choice, not inability)

Revelation 3:20: "Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me"

• Jesus knocks (initiative)

• Person must open door (response)

• Conditional: "if anyone opens"

• Not irresistible entry

14. The danger of the "irresistible grace" interpretation

If enabling = irresistible causing:

Problem #1: God's stated desires become lies

• "Not wanting anyone to perish" (2 Peter 3:9) - but only enabled elect

• "Wants all to be saved" (1 Timothy 2:4) - but didn't enable all

Problem #2: Commands become mockery

• "Come to me, all who are weary" (Matthew 11:28) - but only enabled ones can

• "Whoever is thirsty, let them come" (Revelation 22:17) - but only if enabled irresistibly

• Offer is not genuine if recipient can't respond

Problem #3: Human responsibility disappears

• Can't blame for rejecting what they couldn't accept

• Judgment unjust if response was predetermined

• "You refuse to come" (John 5:40) makes no sense

Problem #4: Scriptures about resisting become false

• Acts 7:51 - "Always resist Holy Spirit" (impossible if irresistible)

• Matthew 23:37 - "You were not willing" (meaningless if couldn't be willing)

• Luke 7:30 - "Rejected God's purpose" (can't reject what's irresistible)

15. Our position harmonizes all Scriptures

We affirm:

• Grace is absolutely necessary (John 6:65, 44)

• No one comes without Father's enabling

• Human inability apart from grace

• Father draws through teaching, revelation, conviction

• Divine initiative precedes human response

We also affirm:

• Enabling grace can be resisted (Acts 7:51)

• People refuse to come despite being drawn (John 5:40)

• Many turn back after being enabled (John 6:66)

• Grace can be received in vain (2 Corinthians 6:1)

• Universal drawing (John 12:32) doesn't result in universal salvation

We distinguish:

• Enabling (making response possible) from Causing (making response inevitable)

• Drawing (inviting, attracting) from Dragging (irresistible force)

• Conviction (showing truth) from Coercion (removing choice)

The harmony:

• Father enables all through universal drawing (John 12:32)

• Some respond positively (hear, learn, come - John 6:45)

• Others resist and reject (Acts 7:51, John 5:40)

• Those who come are received (John 6:37)

• Those who resist face judgment (John 3:19-20)

Conclusion:

John 6:65 teaches that no one can come to Christ without the Father's enabling - we affirm this completely. Human inability apart from grace is real. But "enabling" means making response possible, not making response inevitable. The immediate context shows many disciples turning back after being enabled (6:66). The same Gospel shows people refusing to come despite ability (5:40), loving darkness instead of light (3:19-20), and being unwilling despite Jesus' longing (Matthew 23:37). Jesus draws all people universally (John 12:32), but not all are saved, proving drawing is resistible. The Father enables through teaching, revelation, and conviction (6:45), which requires hearing and learning (human receptivity). Acts explicitly states people resist the Holy Spirit (7:51). Our OT Kenosis framework explains this: Father knows all and enables all; Son engages relationally allowing genuine response; humans can respond or resist. Enabling grace is necessary but resistible, preserving both grace necessity and human responsibility.

ATTACK #11: "Apart From Me You Can Do Nothing"

Reference Text: John 15:5

"I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing."

The Objection: "Jesus explicitly states: 'Apart from me you can do nothing.' This proves total dependence and inability. Your theology of human moral agency contradicts Christ's own words."

The Defense:

1. Context: Jesus addressing believers about spiritual fruit

John 15:1-5:

"I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful... I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing"

Key context:

• Speaking to disciples (believers, already in relationship)

• About remaining/abiding in Christ (ongoing relationship)

• About bearing fruit for God's kingdom (spiritual productivity)

• Not about natural human capacity or initial salvation

2. "Nothing" means "no spiritual fruit," not "no actions whatsoever"

John 15:4: "No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me"

Context is spiritual productivity:

• Fruit = spiritual fruit (Galatians 5:22-23)

• Kingdom impact

• Eternal value

• Christlikeness

Not: No ability to perform any action at all

3. Scripture shows unbelievers CAN do things

If "nothing" meant absolutely zero actions:

Unbelievers couldn't:

• Build cities (Genesis 4:17 - Cain built city)

• Invent tools (Genesis 4:22 - Tubal-Cain forged tools)

• Show kindness (Luke 6:33 - "Even sinners love those who love them")

• Do good to others (Luke 6:33)

• Give good gifts (Matthew 7:11)

Jesus Himself acknowledged:

Matthew 7:11: "If you, then, though you are evil, know how to give good gifts to your children"

• Evil people (unbelievers)

• CAN give good gifts

• This is a good thing they do

Luke 6:33: "And if you do good to those who are good to you, what credit is that to you? Even sinners do that"

• Sinners DO good to others

• Jesus acknowledges this reality

• Natural goodness exists

4. Paul recognizes natural moral capacity

Romans 2:14-15: "Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness"

• Gentiles (without Christ) DO law's requirements

• "By nature" they do these things

• Natural conscience exists and functions

• They show law written on hearts

If apart from Christ they can do NOTHING, Paul's statement is false.

5. The specific meaning of "fruit" in John 15

What Jesus means by "fruit":

Galatians 5:22-23: "But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control"

Spiritual fruit = Spirit's work in believers producing:

• Christ-like character

• Eternal kingdom impact

• Spiritual transformation

• Works that survive judgment (1 Corinthians 3:12-15)

This comes only from abiding in Christ - connection to the vine.

John 15:8: "This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples"

Purpose of fruit: Show genuine discipleship, glorify Father

6. The contrast: Natural ability vs. Spiritual fruit

What humans CAN do apart from Christ:

• Natural good (caring for family, helping neighbors)

• Civic righteousness (obeying laws, being honest)

• Moral actions based on conscience (Romans 2:14)

• Common grace enables these

What humans CANNOT do apart from Christ:

• Please God spiritually (Romans 8:8)

• Produce spiritual fruit for kingdom (John 15:5)

• Overcome sin's dominion (Romans 6:14)

• Inherit eternal life (John 3:16)

• Be transformed into Christ's image (2 Corinthians 3:18)

The distinction: Natural goodness vs. Supernatural spiritual fruit

7. "Remain in me" shows ongoing relationship required

John 15:4: "Remain in me, as I also remain in you"

Greek: μείνατε (meinate) = abide, remain, continue, dwell

Present imperative = continuous action required

This implies:

• Ongoing choice to remain

• Possible to not remain (why command otherwise?)

• Active relationship maintenance

• Not automatic or guaranteed

John 15:6: "If you do not remain in me, you are like a branch that is thrown away and withers"

• Possible to not remain

• Consequence: withers (loses life)

• Warning implies real danger

• Choice matters

8. Jesus' point: Dependence for spiritual productivity

The vine-branch metaphor teaches:

Branches need:

• Connection to vine (life source)

• Nourishment from vine (sustenance)

• Ongoing attachment (remain/abide)

Without connection:

• Branch withers (dies)

• Produces no fruit (barren)

• Eventually thrown away (judgment)

With connection:

• Life flows (vitality)

• Fruit produced (productivity)

• Father prunes for more fruit (growth)

Application:

• Believers need constant connection to Christ

• Spiritual fruit requires ongoing relationship

• No kingdom productivity apart from Him

Not: Believers can do absolutely nothing without Christ's moment-by-moment control

9. The chapter shows human responsibility

Commands in John 15 (requiring human action):

Verse 4: "Remain in me" (imperative - do this)

Verse 7: "If you remain in me and my words remain in you, ask whatever you wish" (active prayer)

Verse 9: "Now remain in my love" (active abiding)

Verse 10: "If you keep my commands, you will remain in my love" (obedience required)

Verse 12: "My command is this: Love each other as I have loved you" (active love)

Verse 17: "This is my command: Love each other" (repeated command)

All these require genuine human action - not God doing everything without us.

10. We affirm John 15:5 completely

We teach:

• Believers must remain in Christ for spiritual fruit

• Apart from Christ, no one can produce kingdom fruit

• Grace absolutely necessary for salvation

• Spiritual transformation comes only through Spirit

• Ongoing connection to Christ essential

We DON'T teach:

• Humans can achieve spiritual fruit by willpower alone

• Natural ability produces supernatural fruit

• Connection to Christ is optional

• Believers are independent from Christ

11. The distinction applied to our theology

For salvation and spiritual life:

• Apart from Christ: NOTHING (John 15:5)

• Must remain in Him (John 15:4)

• Grace absolutely necessary (Ephesians 2:8)

• Spirit produces fruit (Galatians 5:22)

For natural moral capacity:

• Conscience exists (Romans 2:14-15)

• Can do natural good (Matthew 7:11, Luke 6:33)

• Civil righteousness possible (Romans 13:3-4)

• Created in God's image (Genesis 1:27)

Both are true: No spiritual fruit apart from Christ AND natural moral capacity exists.

12. The "nothing" must be interpreted consistently

If "nothing" means absolutely zero actions:

Then Jesus contradicts Himself:

Matthew 7:21-22: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven... Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?'"

• They prophesied, cast out demons, performed miracles

• In Jesus' name (claiming connection to Him)

• Yet Jesus says "I never knew you" (v23)

• They DID things, but without genuine relationship

Point: Can do impressive things without genuine abiding relationship, but these don't produce eternal spiritual fruit.

Luke 11:13: "If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!"

• Evil people (unbelievers) know how to give good gifts

• This is something they CAN do

• Jesus acknowledges this

Consistency: "Nothing" in John 15:5 = no spiritual fruit, not zero actions.

13. Paul's parallel teaching confirms this reading

1 Corinthians 13:1-3:

"If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing"

Paul's point: Can do impressive things (speak tongues, prophecy, give to poor, sacrifice body) but without love, it's nothing in eternal value.

Same concept as John 15:5: Can perform actions, but without proper relationship/motivation, no eternal spiritual fruit.

Conclusion:

John 15:5 teaches absolute dependence on Christ for spiritual fruit and eternal kingdom productivity - we affirm this completely. "Apart from me you can do nothing" refers to spiritual fruitfulness, not the ability to perform any action whatsoever. Context shows Jesus addressing believers about remaining/abiding in relationship for ongoing fruit-bearing. Scripture clearly shows unbelievers can do natural good (Matthew 7:11, Luke 6:33, Romans 2:14-15) and even impressive religious acts without genuine relationship (Matthew 7:22). The distinction is natural ability vs. supernatural spiritual fruit. Jesus commands us to "remain" (ongoing choice), "keep commands" (active obedience), and "love each other" (genuine action) - all requiring human participation. We completely affirm that spiritual transformation, kingdom fruit, and eternal productivity come only through abiding connection to Christ through the Spirit's power. This doesn't eliminate human responsibility or natural moral capacity - it establishes that supernatural spiritual fruit requires supernatural source (Christ).

ATTACK #12: "'Forgive Us Our Debts' - Daily Prayer for Forgiveness"

Reference Text: Matthew 6:12

"And forgive us our debts, as we also have forgiven our debtors."

The Objection: "Jesus taught us to pray daily for forgiveness of sins. This implies ongoing sin is normal for believers."

The Defense:

1. The context: Jesus teaching prayer structure, not describing inevitable daily sin

Matthew 6:9-13 (The Lord's Prayer):

"This, then, is how you should pray: 'Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.'"

Jesus is teaching:

• Prayer structure (how to pray)

• Topics to cover (themes)

• Priorities (what matters)

Not necessarily:

• Things you will inevitably do every day

• Required daily repetition of same sins

• Guarantee of constant sin

2. The prayer includes requests that aren't always applicable daily

"Give us today our daily bread" (v11):

• Request for physical needs

• Not everyone needs this prayer every single day

• Some days you have plenty

• Prayer anticipates need, doesn't guarantee it

"Lead us not into temptation" (v13):

• Request for protection from temptation

• Not everyone faces severe temptation daily

• Prayer is preventative, not describing inevitable reality

"Forgive us our debts" (v12):

• Request for forgiveness when needed

• Available provision, not guarantee of daily use

• Like having insurance - good to have, hope not to need daily

3. "Debts" can refer to more than willful moral sin

Greek: ὀφειλήματα (opheilēmata) = debts, obligations, things owed

Broader meanings:

• Failures to meet perfect standard

• Shortcomings in love or service

• Missed opportunities for good

• Unwillful sins (Romans 7 struggles)

• Imperfect execution of good intentions

Not necessarily:

• Deliberate, premeditated sin

• Willful rebellion

• Heart agreement with evil

4. The parallel in Luke shows different emphasis

Luke 11:4: "Forgive us our sins, for we also forgive everyone who sins against us"

Greek: ἁμαρτίας (hamartias) = sins, missing the mark

Luke's version broader, could include:

• Unwillful failures

• Imperfect actions

• Shortcomings

• Not just deliberate rebellion

5. The immediate context emphasizes relational forgiveness

Matthew 6:12: "Forgive us our debts, as we also have forgiven our debtors"

Matthew 6:14-15: "For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins"

Jesus' emphasis:

• Forgiving others (relational)

• Connection between receiving and giving forgiveness

• Maintaining right relationships

Not primarily: About constantly committing new willful sins

Could be applied to:

• Times when we failed to love perfectly

• Moments of impatience or frustration

• Relational tensions needing repair

6. Jesus' other teachings show victory over sin is expected

Same Gospel (Matthew):

Matthew 5:48: "Be perfect, therefore, as your heavenly Father is perfect"

• Command to pursue perfection

• Standard, not excuse

Matthew 7:21: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father"

• Doing God's will required

• Not optional

If Jesus expected constant daily willful sin, these commands are cruel.

7. John's perspective on believers and sin

1 John 2:1: "My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father"

John's goal: "So that you will not sin"

• Possible goal (or pointless)

• Expected outcome

John's provision: "But if anybody does sin"

• Conditional ("if"), not inevitable ("when")

• Advocate provided for occasions, not constant state

1 John 3:6: "No one who lives in him keeps on sinning"

• Pattern is not continuing in sin

• Not: perfect sinlessness

• But: not characterized by sin

8. The prayer can apply to unwillful sins (Romans 7 struggle)

Our framework distinguishes:

Willful sin:

• Premeditated, deliberate

• Heart agreement with evil

• Can be overcome through spiritual-mindedness

Unwillful sin (Romans 7):

• "What I hate I do" (Romans 7:15)

• Despite resistance, not from desire

• Struggles, imperfections

• Requires ongoing confession (1 John 1:9)

"Forgive us our debts" applies to unwillful struggles:

• Moments of weakness despite intention

• Imperfect love

• Failed opportunities

• Shortcomings in service

Not excusing: Deliberate, willful rebellion against known truth

9. The prayer assumes ongoing relationship, not constant rebellion

"Our Father in heaven" (v9):

• Family relationship

• Children addressing Father

• Already in relationship

"Your kingdom come, your will be done" (v10):

• Aligning with God's purposes

• Desiring His will

• Not rebelling against Him

"Lead us not into temptation, deliver us from evil" (v13):

• Seeking protection from sin

• Wanting to avoid temptation

• Heart desiring righteousness

The entire prayer reflects:

• Hearts aligned with God

• Desiring His will

• Seeking protection from sin

Not: Hearts constantly rebelling and needing to confess willful sin daily

10. Paul's parallel teaching on prayer

Ephesians 6:18: "And pray in the Spirit on all occasions with all kinds of prayers and requests"

Prayer topics Paul emphasizes:

• Ephesians 1:17-19: Wisdom, revelation, knowledge of God

• Ephesians 3:16-19: Strength, Christ dwelling in hearts, knowing His love

• Philippians 1:9-11: Love abounding, discernment, righteousness

Paul's prayers for believers focus on:

• Growth in knowledge

• Spiritual strength

• Love and righteousness

Not primarily: Daily forgiveness for constant willful sin

11. The provision doesn't imply constant use

Medical analogy:

• Doctor gives prescription: "Take if fever returns"

• Having prescription doesn't mean constant fever

• Hope is you rarely need it

Fire extinguisher:

• Good to have in house

• Hope you never use it

• Availability doesn't mean constant fires

"Forgive us our debts":

• Provision available when needed

• Doesn't mean daily willful sin inevitable

• Grace for unwillful failures

• Hope is growing less frequent

12. The practical application

Daily prayer can include:

• Asking forgiveness for unwillful failures

• Confessing imperfections in love

• Acknowledging shortcomings

• Maintaining humble heart

• Not presuming perfection

Daily prayer should NOT become:

• Excuse for willful sin ("I'll just confess tomorrow")

• License for deliberate rebellion

• Cycle of sin-confess-repeat with no transformation

• Acceptance of ongoing willful disobedience

The heart attitude:

• 1 John 2:1: "So that you will not sin" (goal)

• 1 John 1:9: "If we confess" (provision when fail)

• Both together: Pursue holiness, confess failures

Conclusion:

Jesus teaching us to pray "forgive us our debts" doesn't mean believers must constantly commit willful sin. The Lord's Prayer is teaching prayer structure and topics, not describing inevitable daily patterns. "Debts" can refer to shortcomings, imperfect love, missed opportunities, and unwillful struggles (Romans 7) - not just deliberate rebellion. The immediate context emphasizes forgiving others (relational), not constant moral failure. Same Gospel teaches "be perfect" (Matthew 5:48) and "do the will of my Father" (7:21). John's goal is "so that you will not sin" (1 John 2:1) with provision "if anybody does sin" (conditional, not inevitable). The prayer reflects hearts aligned with God ("your will be done"), seeking protection from evil, maintaining family relationship - not constant rebellion. Our distinction: willful sin (can be overcome) vs. unwillful struggles (require ongoing confession). The provision of forgiveness doesn't imply constant use - like having medicine doesn't mean constant illness. Daily prayer maintains humble heart, confesses unwillful imperfections, but doesn't excuse willful rebellion. The goal remains "so that you will not sin" with grace available when we fall short.

SECTION 3: SECURITY OF SALVATION

ATTACK #13: "You Deny the Sufficiency of Christ's Atonement"

Reference Text: Hebrews 10:10, 14

"We have been made holy through the sacrifice of the body of Jesus Christ once for all... By one sacrifice he has made perfect forever those who are being made holy."

The Objection: "By saying believers can lose salvation through willful sin, you're denying Christ's sacrifice was sufficient. If His blood doesn't permanently cover all sin—past, present, and future—then His work was incomplete."

The Defense:

1. Christ's atonement IS sufficient and complete

Hebrews 10:10: "We have been made holy through the sacrifice of the body of Jesus Christ once for all"

Hebrews 10:14: "By one sacrifice he has made perfect forever those who are being made holy"

John 19:30: "It is finished" (τετέλεσται, tetelestai - completed, accomplished)

Hebrews 9:12: "He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption"

We affirm this completely:

• The sacrifice itself is perfect

• Complete and finished

• Never needs repeating

• Eternally effective

• Sufficient for all sin

2. The same passage warns about rejecting the sacrifice

Hebrews 10:26-29 (same chapter, same context):

"If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God... How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?"

Key points:

• "Deliberately keep on sinning" (present tense continuous) = willful, persistent rebellion

• "No sacrifice for sins is left" = atonement no longer covers

• "Trampled... underfoot" = rejected the sacrifice

• "Blood that sanctified them" = describes genuine believers (were sanctified)

The author of Hebrews affirms both:

• Christ's sacrifice is sufficient (v10, 14)

• Can be personally rejected/trampled (v26-29)

3. The distinction: Sufficiency vs. Application

Christ's sacrifice is:

• Sufficient for all sin (1 John 2:2 - "for the sins of the whole world")

• Complete and finished (John 19:30)

• Never needs repeating (Hebrews 7:27)

• Eternally effective (Hebrews 9:12)

But its benefits apply to:

• Those who remain in faith (Colossians 1:23 - "if you continue")

• Those who don't trample it underfoot (Hebrews 10:29)

• Those abiding in Christ (John 15:6 - "If you do not remain")

• Those who endure to the end (Matthew 24:13)

The sufficiency is not in question - the personal application depends on continued faith.

4. Medical analogy clarifies the distinction

Medicine analogy:

• Cancer cure discovered = fully effective (sufficient)

• Patient must take medicine = application required

• If patient stops taking = loses benefit (not medicine's fault)

• Medicine's effectiveness unchanged = still sufficient

Similarly:

• Christ's blood = fully effective (sufficient for all sin)

• Must remain in faith = application required (Colossians 1:23)

• If person rejects = loses benefit (Hebrews 10:26-29)

• Atonement's power unchanged = still sufficient

Rejecting doesn't make medicine insufficient; rejecting doesn't make atonement insufficient.

5. Warning passages prove atonement can be personally rejected

Hebrews 6:4-6:

"It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age and who have fallen away, to be brought back to repentance"

Description of genuine believers:

• Enlightened (received truth)

• Tasted heavenly gift (experienced salvation)

• Shared in Holy Spirit (indwelt by Spirit)

• Tasted goodness of God's word

• Experienced powers of coming age

They CAN "fall away":

• Possible to fall away

• Describes genuine believers

• Falling away has eternal consequences

2 Peter 2:20-21:

"If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and are overcome, they are worse off at the end than they were at the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command"

Clear description:

• "Escaped corruption" = genuine salvation

• "By knowing our Lord" = relationship with Christ

• Can be "again entangled" = return to sin

• "Worse off at the end" = lost salvation worse than never having it

6. Both are true: God holds us AND we must hold on

God's holding:

• John 10:28: "No one will snatch them out of my hand"

• 1 Peter 1:5: "Who through faith are shielded by God's power"

• Jude 24: "To him who is able to keep you from stumbling"

Our holding:

• Hebrews 3:6: "We are his house, if indeed we hold firmly to our confidence"

• Hebrews 3:14: "We have come to share in Christ, if indeed we hold our original conviction firmly to the very end"

• Colossians 1:23: "If you continue in your faith, established and firm"

Resolution:

• No one can snatch us away (external force)

• But we can walk away (internal choice)

• God's power protects those who remain in faith

• Those who deliberately trample sacrifice place themselves outside protection

7. The OT sacrificial system illustrated this principle

Levitical sacrifices (Hebrews 10:1-4):

• Repeated annually

• Never perfected worshipers

• Temporary covering

• Pointed to Christ's once-for-all sacrifice

Christ's sacrifice (Hebrews 10:10, 14):

• Once for all (ἐφάπαξ, ephapax)

• Perfects worshipers

• Eternal redemption

• Never needs repeating

But: Numbers 15:30: "But anyone who sins defiantly, whether native-born or foreigner, blasphemes the LORD and must be cut off from the people of Israel"

Even under old covenant:

• Sacrifices covered unintentional sins

• Defiant sin = no sacrifice available

• Cut off from people

Hebrews 10:26 parallels this:

• Christ's sacrifice covers sins

• Deliberate, ongoing sin = no sacrifice left

• Same principle, greater covenant

8. The "made perfect forever" requires understanding Greek

Hebrews 10:14: "By one sacrifice he has made perfect forever those who are being made holy"

Greek analysis:

"Made perfect" = τετελείωκεν (teteleiōken) - perfect tense

• Completed action with ongoing results

• Positional perfection established

"Forever" = εἰς τὸ διηνεκές (eis to diēnekes) - "in perpetuity, continuously"

• Sacrifice's effect is perpetual

• Never needs repeating

"Being made holy" = τοὺς ἁγιαζομένους (tous hagiazomenous) - present participle

• Ongoing sanctification process

• Continuous action

The verse teaches:

• Sacrifice is eternally effective (never needs repeating)

• For those who are being sanctified (present continuous)

• Positional perfection (standing before God)

• While sanctification continues (ongoing transformation)

Doesn't teach:

• Once applied, cannot be rejected

• Those who trample it underfoot still covered

• Deliberate ongoing sin has no consequences

9. Paul's teaching confirms conditional application

Romans 11:20-22:

"They were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. For if God did not spare the natural branches, he will not spare you either. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off"

Paul's warning to believers:

• Stand by faith (not unconditionally)

• Can be cut off (if don't continue)

• "Provided that you continue" = conditional

• Real danger exists ("tremble")

1 Corinthians 9:27:

"No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified"

Paul's concern:

• He could be disqualified

• Despite being apostle

• Requires self-discipline

• Not automatic guarantee

10. The nature of the New Covenant

Jeremiah 31:31-34 (New Covenant promise):

"I will put my law in their minds and write it on their hearts... No longer will they teach their neighbor... for they will all know me... For I will forgive their wickedness and will remember their sins no more"

New Covenant provides:

• Law on hearts (internal transformation)

• Personal knowledge of God (relationship)

• Forgiveness of sins (cleansing)

• Indwelling Spirit (empowerment)

But covenant relationship can be broken:

Hebrews 10:29: "Treated as an unholy thing the blood of the covenant that sanctified them"

• Were in covenant (sanctified by blood)

• Treated it as unholy (rejected)

• Broke covenant relationship

Ezekiel 18:24: "But if a righteous person turns from their righteousness and commits sin... will they live? None of the righteous things that person has done will be remembered. Because of the unfaithfulness they are guilty of and because of the sins they have committed, they will die"

• Righteous person can turn

• Previous righteousness not remembered

• Dies because of turning

11. Jesus' own warnings to believers

John 15:6: "If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned"

• Addressed to disciples (believers)

• Possible to not remain

• Consequence: thrown into fire

• Real warning, real danger

Matthew 24:13: "But the one who stands firm to the end will be saved"

• Salvation connected to enduring

• Must stand firm "to the end"

• Not just initial faith

Revelation 3:5: "The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life"

• Promise to "victorious" (those who overcome)

• Implies names CAN be blotted out

• Otherwise, why mention never blotting out?

12. The harmony: Sufficient sacrifice, conditional application

We affirm:

• Christ's sacrifice is fully sufficient (Hebrews 10:10, 14)

• Complete and finished (John 19:30)

• Never needs repeating (Hebrews 7:27)

• Eternally effective (Hebrews 9:12)

• Covers all sin for those in Christ

We also affirm:

• Benefits apply to those who remain in faith (Colossians 1:23)

• Can be trampled underfoot/rejected (Hebrews 10:29)

• Deliberate ongoing sin = no sacrifice left (Hebrews 10:26)

• Must endure to the end (Matthew 24:13)

• Genuine believers can fall away (Hebrews 6:4-6)

We deny:

• Christ's sacrifice is insufficient

• Needs repeating or supplementing

• That rejecting it means it wasn't sufficient

• That our theology diminishes the cross

The distinction:

• Sufficiency = power of the sacrifice (complete, perfect, eternal)

• Application = personal benefit (requires continuing faith)

Analogy refined:

• Lifeboat is fully sufficient to save drowning person

• Person must stay in the boat to benefit

• If person jumps out deliberately, lifeboat didn't fail

• Lifeboat remains sufficient; person rejected salvation

Conclusion:

Christ's atonement is completely sufficient—it never needs repeating and has infinite power. We affirm Hebrews 10:10, 14 fully. But the same passage (10:26-29) warns that deliberate ongoing sin means "no sacrifice for sins is left" and describes trampling the blood underfoot. Sufficiency doesn't equal unconditional application. The blood covers those who remain in faith; those who deliberately reject Christ and trample His sacrifice place themselves outside its protection (Hebrews 10:29). Warning passages (Hebrews 6:4-6, 2 Peter 2:20-21, John 15:6) prove genuine believers can fall away. God's power holds those who remain in faith (John 10:28), but we can walk away through deliberate choice (Hebrews 3:6, 14; Colossians 1:23). This doesn't diminish the atonement's power—it affirms human responsibility to remain in relationship with Christ. The sacrifice is sufficient; personal rejection makes one no longer a recipient of its benefits.

ATTACK #14: "'If You Continue' Proves Conditional Security"

Reference Text: Colossians 1:22-23

"But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel."

The Objection: "The 'if you continue' proves conditional security, which most of Christianity rejects as heresy. Once saved, always saved."

The Defense:

1. Scripture itself uses "if" language repeatedly

This isn't isolated—it's a biblical pattern:

Hebrews 3:6: "But Christ is faithful as the Son over God's house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory"

Hebrews 3:14: "We have come to share in Christ, if indeed we hold our original conviction firmly to the very end"

Hebrews 6:11-12: "We want each of you to show this same diligence to the very end, so that what you hope for may be fully realized. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised"

John 15:6: "If you do not remain in me, you are like a branch that is thrown away and withers"

1 Corinthians 15:2: "By this gospel you are saved, if you hold firmly to the word I preached to you"

Romans 11:22: "Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off"

Pattern: Conditional language is biblical, not heretical.

2. "Once saved, always saved" creates biblical contradictions

If "once saved, always saved" is absolute:

These warnings become meaningless:

• Hebrews 6:4-6 - Can't fall away if once saved always saved

• 2 Peter 2:20-21 - Can't be worse off at end if guaranteed

• Hebrews 10:26-29 - Can't trample blood if irrevocably saved

• John 15:6 - Can't be thrown in fire if eternally secure

These commands become pointless:

• "Hold firmly" (Hebrews 3:6, 14) - Why hold if can't lose?

• "Continue in faith" (Colossians 1:23) - Why continue if automatic?

• "Stand firm to the end" (Matthew 24:13) - Why persevere if guaranteed?

These "if" statements become lies:

• Every "if you continue" implies possibility of not continuing

• If outcome is certain regardless, "if" is deceptive

3. The Colossians passage shows both sides

What God has done (Colossians 1:21-22):

"Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation"

Glorious truths:

• Were alienated, now reconciled

• Christ's death accomplished reconciliation

• Goal: present us holy, blameless, free from accusation

Human responsibility (Colossians 1:23):

"If you continue in your faith, established and firm, and do not move from the hope held out in the gospel"

Clear conditions:

• If you continue (possibility of not continuing)

• Do not move (possibility of moving)

• Perseverance required

• Not automatic

4. Paul consistently uses conditional language

Same author (Paul) in multiple letters:

Galatians 5:4: "You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace"

• Can be alienated from Christ

• Can fall away from grace

• Relationship can be severed

1 Corinthians 9:27: "I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified"

• Paul himself could be disqualified

• Requires self-discipline

• Not automatic guarantee

Galatians 6:7-9: "Do not be deceived: God cannot be mocked. A man reaps what he sows. Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up"

• Reaping eternal life connected to not giving up

• Conditional: "if we do not give up"

• Possibility of giving up exists

5. Jesus used conditional language

Matthew 10:22: "You will be hated by everyone because of me, but the one who stands firm to the end will be saved"

• Salvation connected to standing firm to the end

• Must endure persecution

• Not just initial belief

Matthew 24:13: "But the one who stands firm to the end will be saved"

• Repeated teaching

• End-point perseverance required

• Not guaranteed automatically

Luke 8:13 (Parable of the Sower):

"Those on the rocky ground are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away"

• Believed for a while (genuine initial faith)

• Fell away in testing (lost faith)

• Temporary belief insufficient

6. The nature of faith requires ongoing trust

Faith by definition is ongoing trust, not one-time transaction:

Hebrews 11:1: "Now faith is confidence in what we hope for and assurance about what we do not see"

• "Is" (present tense) = ongoing reality

• Not: "Was" (past completed action)

Habakkuk 2:4 / Romans 1:17 / Galatians 3:11 / Hebrews 10:38:

"The righteous will live by faith"

• "Live by" (present continuous) = ongoing lifestyle

• Not one-time decision

• Daily, continuous trust

2 Corinthians 1:24: "Not that we lord it over your faith, but we work with you for your joy, because it is by faith you stand firm"

• Standing firm requires ongoing faith

• Faith is active, not passive past event

7. Historical examples show believers can fall away

Old Testament:

Ezekiel 18:24: "But if a righteous person turns from their righteousness and commits sin and does the same detestable things the wicked person does, will they live? None of the righteous things that person has done will be remembered"

• Righteous person can turn away

• Previous righteousness not counted

• Dies for turning away

New Testament:

Demas (Paul's co-worker): 2 Timothy 4:10: "For Demas, because he loved this world, has deserted me"

• Was Paul's fellow worker (Colossians 4:14, Philemon 1:24)

• Deserted because loved world

• Chose world over Christ

Hymenaeus and Alexander: 1 Timothy 1:19-20: "Some have rejected these and so have shipwrecked their faith. Among them are Hymenaeus and Alexander, whom I have handed over to Satan"

• Had faith (shipwrecked it)

• Rejected conscience and faith

• Paul handed them over to Satan

8. The "perseverance of the saints" properly understood

Reformed doctrine teaches "perseverance of the saints":

• True believers will persevere

• God preserves them

• Cannot ultimately fall away

But this creates circular reasoning:

• "True believers persevere"

• "If they don't persevere, weren't true believers"

• Makes all biblical warnings meaningless

Biblical teaching shows:

• Genuine believers CAN fall away (Hebrews 6:4-6 describes real believers)

• Perseverance is required (not automatic)

• God's power available (but can be rejected)

• Warnings are real (not theoretical)

9. The harmony: God's faithfulness + Human responsibility

God's side:

• Faithful to keep promises (2 Timothy 2:13)

• Able to keep us from stumbling (Jude 24)

• Power available for perseverance (1 Peter 1:5)

• No one can snatch from His hand (John 10:28)

Human side:

• Must continue in faith (Colossians 1:23)

• Must hold firmly (Hebrews 3:6, 14)

• Must not give up (Galatians 6:9)

• Can walk away (choice, not force)

Both are true:

• God provides power and protection

• We must remain in relationship

• Like marriage: both committed, but divorce possible through one party's choice

10. The OT Kenosis framework helps understand this

FATHER:

• Knows all possible futures

• Predestines the plan (salvation through Christ)

• Ensures ultimate purposes accomplished

• Power available for perseverance

SON (relational engagement):

• Experiences relationship through time

• Genuine relationship requires freedom

• Can be rejected (John 1:11 - "His own did not receive him")

• Limited foreknowledge enables genuine choice

The integration:

• God's sovereignty: Plan will be accomplished, purposes achieved

• Human freedom: Real choices with real consequences

• Some persevere (by grace, through choice)

• Some fall away (genuine choice to reject)

Both preserved: God's sovereignty in accomplishing purposes AND genuine human freedom to continue or reject relationship.

11. Pastoral implications of each view

"Once saved, always saved" (Unconditional security):

Dangers:

• False assurance for those living in sin

• "Prayed prayer once" = guaranteed regardless of life

• Warnings become theoretical

• No motivation for perseverance

• "Carnal Christian" category excuses ongoing sin

"If you continue" (Conditional security):

Benefits:

• Warnings taken seriously

• Motivation for holy living

• False professors warned

• True believers encouraged to persevere

• Biblical pattern maintained

Potential dangers (which we address):

• Could create paranoia (we address with Spirit's witness, Romans 8:16)

• Could cause despair (we address with provision for unwillful failures, 1 John 1:9)

• Must be taught with grace and truth balance

12. The assurance is real for those persevering

Assurance available:

Romans 8:16: "The Spirit himself testifies with our spirit that we are God's children"

• Spirit's internal witness

• Real assurance for those walking faithfully

1 John 3:21: "If our hearts do not condemn us, we have confidence before God"

• Clear conscience = confidence

• Those living righteously have assurance

1 John 5:13: "I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life"

• Can know you have eternal life

• Based on genuine faith and transformed life

But assurance should be shaken for:

• Those deliberately living in sin (Hebrews 10:26-29)

• Those who have walked away (Hebrews 6:6)

• Those trampling the blood underfoot (Hebrews 10:29)

Biblical warnings are meant to warn, not create false security.

Conclusion:

"If you continue" language throughout Scripture (Colossians 1:23, Hebrews 3:6, 14, Romans 11:22, 1 Corinthians 15:2, Galatians 6:9) proves conditional security is biblical, not heretical. "Once saved, always saved" creates contradictions with warning passages (Hebrews 6:4-6, 10:26-29, 2 Peter 2:20-21, John 15:6) and makes biblical "if" statements deceptive. Paul himself said he could be disqualified (1 Corinthians 9:27) and warned of falling from grace (Galatians 5:4). Jesus required standing firm to the end (Matthew 10:22, 24:13). Faith is ongoing trust, not one-time transaction. Historical examples show genuine believers falling away (Demas, Hymenaeus, Alexander). God's power is available for perseverance (Jude 24), but relationship can be rejected through deliberate choice. OT Kenosis framework: Father's sovereignty ensures purposes accomplished; Son's relational engagement enables genuine choice; some persevere (grace + choice), some fall away (genuine rejection). Assurance is real for those walking faithfully (Romans 8:16, 1 John 3:21, 5:13), but warnings are real for those rejecting Christ. The conditional language is biblical pattern, not heresy.

ATTACK #15: "Hebrews 6:4-6 is Hypothetical, Not Reality"

Reference Text: Hebrews 6:4-6

"It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age and who have fallen away, to be brought back to repentance."

The Objection: "Hebrews 6:4-6 is a hypothetical warning, not describing something that actually happens. True believers cannot fall away."

The Defense:

1. The grammar shows reality, not hypothetical

Greek construction analysis:

Hebrews 6:4: "Τοὺς ἅπαξ φωτισθέντας" (Tous hapax phōtisthentas) = "Those having once been enlightened"

Aorist participle = past completed action

• Not hypothetical

• Describes real people who experienced this

• Past tense reality

Hebrews 6:6: "καὶ παραπεσόντας" (kai parapesontas) = "and having fallen away"

Aorist participle = past completed action

• Same grammatical construction as "enlightened"

• If "enlightened" is real, "fallen away" is real

• Both describe actual past events

The grammar matches:

• "Those having been enlightened" (real past event)

• "Having tasted" (real past event)

• "Having shared" (real past event)

• "Having fallen away" (real past event)

All five participles are aorist - describing completed past actions, not hypothetical futures.

2. Hypothetical warnings would use different grammar

How Greek expresses hypothetical conditions:

Hypothetical would use:

• Conditional clause with ἐάν (ean) = "if" (with subjunctive)

• Future tense

• Optative mood (rare in NT, used for remote possibilities)

Example of hypothetical (not used here):

• "If someone were to fall away..." (ἐάν τις παραπέσῃ, ean tis parapesē)

• Subjunctive mood indicating possibility, not reality

What Hebrews 6:4-6 actually uses:

• Participles (describing real events)

• Aorist tense (completed actions)

• No conditional "if" clause

• Declarative statement about real people

If the author wanted hypothetical, he would have used different grammar. He deliberately used grammar indicating reality.

3. The description clearly identifies genuine believers

Five descriptions of those who fall away:

"Once been enlightened" (ἅπαξ φωτισθέντας, hapax phōtisthentas):

• Hebrews 10:32: "Remember those earlier days after you had been enlightened, when you endured in a great conflict"

• Same word used for genuine believers' conversion

• Not mere intellectual knowledge

"Tasted the heavenly gift" (γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου, geusamanous tēs dōreas tēs epouraniou):

• "Tasted" (γεύομαι, geuomai) = experience, partake of

• Hebrews 2:9: Jesus "tasted death" - fully experienced it

• Not "sampling," but genuine experience

• Heavenly gift = salvation (Ephesians 2:8)

"Shared in the Holy Spirit" (μετόχους γενηθέντας πνεύματος ἁγίου, metochous genēthentas pneumatos hagiou):

• μετόχους (metochous) = partners, sharers, participants

• Hebrews 3:14: "We have become partakers (μέτοχοι, metochoi) of Christ"

• Same word - genuine participation

• Romans 8:9: "If anyone does not have the Spirit of Christ, they do not belong to Christ"

• Having/sharing in Holy Spirit = belonging to Christ

"Tasted the goodness of the word of God" (γευσαμένους θεοῦ ῥῆμα, geusamanous theou rhēma):

• Experienced God's word

• Personal revelation

• Not just heard, but tasted (experienced)

"Powers of the coming age" (δυνάμεις τε μέλλοντος αἰῶνος, dynameis te mellontos aiōnos):

• Experienced miraculous powers

• Hebrews 2:4: "God testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit"

• Participated in kingdom power

This description cannot refer to unbelievers:

• Unbelievers don't share in Holy Spirit (Romans 8:9)

• Unbelievers haven't tasted heavenly gift

• These are genuine believers

4. The impossibility proves it's describing reality

Hebrews 6:6: "It is impossible... to be brought back to repentance"

If hypothetical, the impossibility makes no sense:

• Why discuss impossibility of restoring something that can't happen?

• If falling away is impossible, restoration impossibility is irrelevant

• Author wastes time discussing impossible restoration of impossible falling

If real, the impossibility is sobering warning:

• Falling away can happen (reality)

• But cannot be restored (impossibility)

• Therefore, don't fall away (urgent warning)

The logic requires reality, not hypothesis.

5. The immediate context shows these are real dangers

Hebrews 6:7-8 (agricultural metaphor):

"Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned"

Two types of land (both receive rain):

1. Produces useful crop → blessed

2. Produces thorns/thistles → cursed, burned

Both receive rain (grace/gospel):

• Same external provision

• Different responses

• Different outcomes

If falling away is impossible, this metaphor is deceptive:

• Both receive rain (both exposed to gospel)

• Only good land could produce (if falling impossible)

• Bad land metaphor is meaningless

The metaphor requires both possibilities are real.

6. The author expresses confidence they won't fall away—but warns anyway

Hebrews 6:9: "Even though we speak like this, dear friends, we are convinced of better things in your case—the things that have to do with salvation"

Key points:

• "Even though we speak like this" = acknowledges severity of warning

• "Convinced of better things" = confidence they will persevere

• "In your case" = specific to recipients

This proves:

• Warning was real (even though expressed hope)

• Confidence doesn't eliminate warning (still warned)

• Both possible: perseverance likely, falling away possible

Parallel: Parent warning teenager

• "Don't drive drunk or you'll crash"

• "I'm confident you'll make good choices"

• Both statements coexist: warning + confidence

Warning's reality isn't negated by confidence.

7. The broader context of Hebrews confirms falling away is real

Hebrews 2:1-3:

"We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away. For since the message spoken through angels was binding, and every violation and disobedience received its just punishment, how shall we escape if we ignore so great a salvation?"

• Can "drift away" (παραρυῶμεν, pararhuōmen)

• Real danger, not hypothetical

• Consequences are real ("how shall we escape")

Hebrews 3:12:

"See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God"

• "See to it" = active vigilance required

• Can "turn away" (ἀποστῆναι, apostēnai)

• Addressed to "brothers and sisters" (believers)

Hebrews 10:26-29 (already discussed):

"If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left... How much more severely... who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them"

• Describes those who were sanctified (genuine believers)

• Can trample the blood

• No sacrifice left (lost salvation)

Hebrews 10:38-39:

"And if he shrinks back, I will not be pleased with him. But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved"

• Can "shrink back and are destroyed" (real possibility)

• Author confident recipients won't (v39)

• Both possibility (shrink back) and confidence (you won't) coexist

Pattern throughout Hebrews: Real warnings + confidence in recipients

8. The "cannot be brought back to repentance" shows severity

Hebrews 6:6: "It is impossible... to be brought back to repentance"

Why impossible?

"Since they are crucifying the Son of God all over again and subjecting him to public disgrace" (ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ, anastaurountas heautois ton huion tou theou)

Present participles = continuous action:

• "Keep on crucifying" (continuous)

• "Keep subjecting to disgrace" (continuous)

• Ongoing rejection, not single mistake

The impossibility is because:

• They've fully experienced salvation

• Then deliberately rejected it

• Publicly disgraced Christ

• Hardened hearts beyond repentance

• Like Hebrews 10:26 - "no sacrifice left"

This isn't: Single failure, unwillful struggle, momentary doubt

This is: Complete, deliberate, public rejection after full knowledge

9. Other Scriptures confirm apostasy is possible

2 Peter 2:20-22:

"If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and are overcome, they are worse off at the end than they were at the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. Of them the proverbs are true: 'A dog returns to its vomit,' and, 'A sow that is washed returns to her wallowing in the mud'"

Clear description:

• Escaped corruption (genuine salvation)

• By knowing our Lord (relationship with Christ)

• Again entangled (return to sin)

• Worse off at the end (lost salvation worse than never having it)

1 Timothy 4:1:

"The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits"

• "Some will abandon the faith" (ἀποστήσονταί τινες τῆς πίστεως, apostēsontai tines tēs pisteōs)

• Future tense = will happen

• Not hypothetical

Galatians 5:4:

"You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace"

• Can be alienated from Christ

• Can fall away from grace

• Real possibility for believers

10. Church history confirms apostasy occurs

Biblical examples:

Demas:

• Paul's co-worker (Colossians 4:14, Philemon 1:24)

• 2 Timothy 4:10: "Demas... has deserted me because he loved this world"

• Chose world over Christ

Hymenaeus and Alexander:

• 1 Timothy 1:19-20: "Some have rejected these and so have shipwrecked their faith. Among them are Hymenaeus and Alexander"

• Had faith, shipwrecked it

Judas:

• Called, sent out, performed miracles (Matthew 10:1-4)

• John 6:70: Jesus says "one of you is a devil"

• Betrayed Christ

• Complex case: prophesied, but shows trajectory from disciple to betrayer

Historical pattern: People with genuine experiences can fall away

11. The "perseverance of the saints" objection fails

Calvinist response: "If they fall away, they were never truly saved"

This creates problems:

Problem #1: Makes Hebrews 6:4-6 description false

• Text says they "shared in Holy Spirit"

• Romans 8:9: "If anyone does not have Spirit... does not belong to Christ"

• Either description is false, or believers can fall away

Problem #2: Makes all warnings meaningless

• Every warning becomes: "This can't happen to real believers"

• Why warn if impossible?

• Warnings lose all force

Problem #3: Creates circular reasoning

• "Real believers persevere"

• "If they don't persevere, weren't real"

• Unfalsifiable - no way to test or verify

• Makes assurance impossible until death

Problem #4: Contradicts explicit statements

• Hebrews 10:29: "Blood that sanctified them" (past tense - were genuine)

• 2 Peter 2:20: "Escaped corruption" (were genuinely saved)

• Can't redefine clear past-tense salvation language

12. Our OT Kenosis framework makes sense of this

Why would God give real warnings if outcome predetermined?

Traditional Calvinist view:

• Everything predetermined

• Those who fall were never saved

• Warnings are "means" God uses to keep elect

Problem: Warnings become theatrical - God warning against what He predetermined won't happen to real believers

Our framework:

FATHER:

• Knows all possible futures

• Sees who will persevere, who will fall

• Predestines plan, not every individual choice

SON (relational engagement):

• Engages believers through time

• Relationship is genuine, requires freedom

• Warnings are real because falling away is possible

• Limited foreknowledge enables genuine relationship

SPIRIT:

• Empowers perseverance

• Can be resisted/grieved

• Works in those who remain receptive

The integration:

• Warnings are genuine (falling away is possible)

• God's power available (perseverance possible)

• Human choice matters (remain or reject)

• Father knows outcomes, Son engages relationally, choices are real

13. Pastoral application: Balance warning and assurance

The warning:

• Falling away is possible (Hebrews 6:4-6)

• For those who completely reject after full knowledge

• Severe, deliberate apostasy

• Not unwillful struggles

The assurance:

• God's power available (Jude 24)

• Spirit testifies (Romans 8:16)

• God faithful (2 Timothy 2:13)

• Those walking faithfully have confidence (1 John 3:21)

The balance:

• Don't create false security ("once saved, always saved" for those living in sin)

• Don't create paranoia (unwillful failures covered by 1 John 1:9)

• Take warnings seriously (they're real)

• Rest in God's power (He sustains those who remain in faith)

Target audiences:

• Complacent believers: Warning applies - don't presume

• Struggling believers: Assurance applies - God's grace sufficient

• Genuine apostates: Too late if completely rejected (Hebrews 6:6)

Conclusion:

Hebrews 6:4-6 describes reality, not hypothesis. The grammar uses aorist participles describing completed past actions, not conditional hypotheticals. The description explicitly identifies genuine believers: enlightened, tasted heavenly gift, shared in Holy Spirit, experienced God's word and kingdom powers. This cannot describe non-believers (Romans 8:9 - without Spirit = not Christ's). The impossibility of restoration proves reality (why discuss impossible restoration of impossible falling?). Immediate context shows real danger (land producing thorns is burned, 6:7-8). The author's confidence (6:9) doesn't negate warning's reality - both coexist. Broader Hebrews context confirms falling away is real (2:1-3, 3:12, 10:26-29, 38-39). Other Scriptures confirm apostasy possible (2 Peter 2:20-22, 1 Timothy 4:1, Galatians 5:4). Biblical examples show real falling away (Demas, Hymenaeus, Alexander). "Perseverance of the saints" response ("weren't really saved") contradicts explicit past-tense salvation language and makes warnings meaningless. OT Kenosis framework: Father knows outcomes, Son engages relationally, warnings are genuine because choices are real. Pastoral balance: warnings for complacent, assurance for struggling, recognition some completely reject (impossible to restore). Hebrews 6:4-6 is severe warning about real danger - not hypothesis, but reality.

SECTION 4: TOTAL DEPRAVITY & SIN NATURE

ATTACK #16: "None Righteous, Not Even One"

Reference Text: Romans 3:10-12

"As it is written: 'There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.'"

The Objection: "Scripture explicitly states NO ONE is righteous, NO ONE seeks God, NO ONE does good. Your teaching about people being able to choose righteousness contradicts this clear statement."

The Defense:

1. Paul is quoting Psalm 14 - context matters

Romans 3:10-12 quotes Psalm 14:1-3:

Psalm 14:1-3:

"The fool says in his heart, 'There is no God.' They are corrupt, their deeds are vile; there is no one who does good. The LORD looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one."

Key context:

• About "the fool" who says "there is no God"

• Specific category: those who reject God

• Not: All humanity universally in every sense

Psalm 14:4-5:

"Do all these evildoers know nothing? They devour my people as though eating bread; they never call on the LORD. But there God is present in the company of the righteous"

Critical distinction:

• Verse 1-3: "The fool," "evildoers" (wicked)

• Verse 4-5: "My people," "the righteous" (distinct group)

If verses 1-3 meant all humanity without exception, verse 4-5 contradicts it by recognizing "the righteous" exist.

2. Literary genre: Hebrew poetic hyperbole

Psalms use hyperbolic language for emphasis:

Psalm 14 is a lament psalm expressing:

• Distress over widespread wickedness

• Concern about prevalence of evil

• Poetic exaggeration for emotional impact

Similar hyperbolic psalms:

Psalm 12:1: "Help, LORD, for no one is faithful anymore; those who are loyal have vanished from the human race"

• If literal: David, the psalmist himself, isn't faithful

• Obviously hyperbolic expression of feeling surrounded by unfaithfulness

Psalm 116:11: "In my alarm I said, 'Everyone is a liar'"

• David admits this was said "in alarm" (emotional distress)

• Not sober theological assessment

• Hyperbolic expression

Hebrew poetry uses hyperbole consistently - must be read as such.

3. Paul's context: Universal need for salvation, not maximum depravity

Romans 3:9: "What shall we conclude then? Do we have any advantage? Not at all! We have already made the charge that Jews and Gentiles alike are all under the power of sin"

Paul's argument:

• Jews (who have law) = sinners needing salvation

• Gentiles (who don't have law) = sinners needing salvation

• Both = under sin, need Christ

Romans 3:19-20: "Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in God's sight by the works of the law"

Paul's point:

• Everyone has sinned (universal scope)

• Everyone needs Christ (universal need)

• No one is justified by law-keeping alone (universal dependency)

Not: Everyone is maximally evil in every way possible

4. Paul himself recognizes relative righteousness

Same author, same letter, affirms moral capacity:

Romans 2:7: "To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life"

• Some people persist in doing good

• They seek glory and honor

• They will receive eternal life

If Romans 3:10 means no one does any good ever, Romans 2:7 contradicts it.

Romans 2:14-15: "Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, since they show that the requirements of the law are written on their hearts"

• Gentiles (without Christ) DO law's requirements

• "By nature" they do these things

• Law written on hearts (natural conscience)

If Romans 3:10-12 means absolute total inability, Paul contradicts himself in same letter.

5. Scripture consistently acknowledges relative righteousness

Old Testament examples:

Job 1:1: "In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil"

Job 1:8: "Then the LORD said to Satan, 'Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil'"

• God Himself calls Job blameless and upright

• Distinguished from others (no one else like him)

• Relative righteousness acknowledged

Genesis 6:9: "Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God"

New Testament examples:

Luke 1:6 (Zechariah and Elizabeth): "Both of them were righteous in the sight of God, observing all the Lord's commands and decrees blamelessly"

• Called righteous in God's sight

• Observed ALL commands blamelessly

• This is presented as achievable

Acts 10:22 (Cornelius): "Cornelius... He is a righteous and God-fearing man, who is respected by all the Jewish people"

If "no one righteous" is absolute, these passages are false.

6. The distinction: Absolute perfection vs. Relative righteousness

No one is absolutely perfect (Romans 3:23):

• All have sinned (past tense - everyone has sinned at some point)

• All fall short of God's perfect glory

• Universal need for Christ's atonement

But relative righteousness exists:

• Job: blameless and upright (Job 1:1)

• Noah: righteous man (Genesis 6:9)

• Zechariah/Elizabeth: righteous, blameless (Luke 1:6)

• Cornelius: righteous and God-fearing (Acts 10:22)

Both are true:

• Perfect righteousness: No one (all need Christ)

• Relative righteousness: Some people more righteous than others

Analogy: "No one is a perfect driver"

• True - everyone makes mistakes

• Doesn't mean all drivers equally bad

• Some are careful, some reckless

• All imperfect, but not equally so

7. Paul's immediate argument requires this reading

Romans 3:21-22: "But now apart from the law the righteousness of God has been made known... This righteousness is given through faith in Jesus Christ to all who believe"

Paul's solution: Righteousness through faith in Christ

For this to make sense:

• Problem: People lack perfect righteousness (Rom 3:10-12)

• Solution: Righteousness through faith (Rom 3:21-22)

• Application: To all who believe (requires ability to believe)

If Romans 3:10-12 means absolute total inability (can't believe, can't respond):

• Paul's solution is meaningless

• "To all who believe" is impossible

• No one could ever believe

The argument requires:

• Universal sinfulness (all need Christ)

• Not absolute inability (can respond when grace enables)

8. The broader biblical testimony on human capacity

Jesus acknowledged unbelievers can do good:

Matthew 7:11: "If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!"

• Evil people (unbelievers) can give good gifts

• This is something good they do

• Jesus acknowledges this reality

Luke 6:33: "And if you do good to those who are good to you, what credit is that to you? Even sinners do that"

• Sinners DO good to others

• Not denying they're sinners

• But recognizing relative goodness

Luke 11:13: "If you then, though you are evil, know how to give good gifts to your children..."

• Same acknowledgment

• Evil ≠ incapable of any good

• Evil = fallen, need salvation

9. Commands require capacity to obey

If Romans 3:10-12 means absolute inability:

These commands become impossible:

• Deuteronomy 30:19: "Now choose life, so that you and your children may live"

• Joshua 24:15: "Choose for yourselves this day whom you will serve"

• Isaiah 1:16-17: "Stop doing wrong. Learn to do right; seek justice"

• Jeremiah 4:3-4: "Break up your unplowed ground and do not sow among thorns. Circumcise yourselves to the LORD"

God commanding the impossible contradicts His character:

• 1 Corinthians 10:13: "God is faithful; he will not let you be tempted beyond what you can bear"

• God doesn't give commands beyond capacity (when grace enables)

10. The immediate context shows progression

Romans 3:9-20: The problem stated

• All under sin (Jew and Gentile)

• All need salvation

• Law doesn't justify

Romans 3:21-26: The solution provided

• Righteousness through faith

• Christ's atoning sacrifice

• Available to all who believe

Romans 3:27-31: The implications

• Boasting excluded

• Faith, not works of law

• God of both Jew and Gentile

• Law upheld through faith

The flow requires:

• Problem: Universal sinfulness (everyone needs Christ)

• Solution: Available to all through faith (ability to believe)

• Result: Righteousness for those who respond

If problem = absolute inability, solution is meaningless (no one can respond).

11. Our position harmonizes all passages

We affirm:

• All have sinned (Romans 3:23)

• All fall short of God's perfect glory

• No one merits salvation by their own righteousness

• Universal need for Christ's atonement

• Grace is absolutely necessary

We also affirm:

• Relative righteousness exists (Job, Noah, Zechariah/Elizabeth)

• Natural conscience functions (Romans 2:14-15)

• People can do natural good (Matthew 7:11, Luke 6:33)

• Grace enables response to gospel

• Ability to believe when grace draws (John 6:44-45)

We distinguish:

• Perfect righteousness: No one has (all need Christ)

• Relative righteousness: Some have (more obedient than others)

• Natural goodness: Exists (common grace, conscience)

• Saving righteousness: Only through Christ (faith-based)

This harmonizes:

• Romans 3:10-12 (no perfect righteousness)

• Romans 2:7, 14-15 (relative goodness exists)

• Luke 1:6 (some called righteous by God)

• Commands to choose (require capacity)

12. Total depravity vs. Total inability

Reformed "total depravity" often conflates two concepts:

Depravity (we affirm):

• Sin affects all of human nature

• No area untouched by fall

• Propensity to sin in all people

• Need for grace in all areas

Total inability (we deny):

• Absolute incapacity to respond to grace

• No moral capacity whatsoever

• Maximum evil in all people

• Cannot choose God even when grace enables

The Bible teaches depravity, not total inability.

Conclusion:

Romans 3:10-12 quotes Psalm 14, a lament about "the fool" who rejects God (Ps 14:1), using Hebrew poetic hyperbole common in psalms. The same psalm distinguishes "evildoers" from "my people" and "the righteous" (Ps 14:4-5). Paul's argument is universal sinfulness and need for salvation, not absolute inability - same letter affirms people "persist in doing good" (Rom 2:7) and Gentiles "do by nature things required by law" (Rom 2:14). Scripture consistently acknowledges relative righteousness (Job "blameless and upright" - Job 1:1, 8; Zechariah and Elizabeth "righteous... blamelessly" - Luke 1:6; Cornelius "righteous" - Acts 10:22). Jesus acknowledged evil people can give good gifts (Matt 7:11) and sinners do good to others (Luke 6:33). The distinction: no one has perfect righteousness (all need Christ), but relative righteousness exists (some more obedient than others). Commands to "choose" require capacity to obey when grace enables. Paul's immediate argument requires ability to believe ("to all who believe" - Rom 3:22). We affirm depravity (sin affects all), deny total inability (grace-enabled response possible). This harmonizes all Scripture without contradiction.

ATTACK #17: "Sinful From Birth"

Reference Text: Psalm 51:5

"Surely I was sinful at birth, sinful from the time my mother conceived me."

The Objection: "David states he was sinful from conception. This proves inherited sin nature from birth. Your denial of inherited guilt contradicts this clear statement."

The Defense:

1. Genre: Poetic lament, not systematic theology

Psalm 51 is David's personal confession after adultery with Bathsheba and murder of Uriah (2 Samuel 11-12):

Context:

• David committed adultery (2 Samuel 11:4)

• Murdered Uriah to cover it up (2 Samuel 11:15)

• Prophet Nathan confronted him (2 Samuel 12:1-14)

• This psalm is David's repentance response

Literary characteristics:

• Lament psalm (emotional, personal)

• Hyperbolic language (emphasizing depth of guilt)

• Poetic expression (not doctrinal treatise)

David's emphasis: "I'm deeply sinful, need complete cleansing"

Not: "All infants inherit Adam's personal guilt from conception"

2. Hebrew poetry uses hyperbole for emotional emphasis

Parallel hyperbolic expressions in Psalms:

Psalm 58:3: "Even from birth the wicked go astray; from the womb they are wayward, spreading lies"

• If literal: Newborn babies intentionally spread lies

• Obviously impossible

• Hyperbolic poetic expression

Psalm 22:9-10: "Yet you brought me out of the womb; you made me trust in you, even at my mother's breast. From birth I was cast on you; from my mother's womb you have been my God"

• David trusted God at mother's breast?

• Was cast on God from birth?

• Poetic expression of lifelong relationship

Job 15:14: "What are mortals, that they could be pure, or those born of woman, that they could be righteous?"

• Context: Eliphaz speaking (one of Job's incorrect friends)

• God rebukes Eliphaz: "You have not spoken the truth about me" (Job 42:7)

• Can't be taken as absolute doctrinal statement

Principle: Hebrew poetry uses hyperbole - must read genre appropriately.

3. If literal, massive biblical contradictions arise

If Psalm 51:5 means inherited guilt from conception:

These passages become false:

Matthew 18:3: "Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven"

• If children have inherited guilt, becoming like them = becoming guilty

• Jesus' comparison makes no sense

• Kingdom belongs to guilty?

Matthew 19:14: "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these"

• Kingdom belongs to those with inherited guilt?

• Contradictory

Deuteronomy 1:39: "And the little ones that you said would be taken captive, your children who do not yet know good from bad—they will enter the land"

• Children "do not yet know good from bad"

• No moral culpability yet

• Can enter promised land

Ezekiel 18:20: "The one who sins is the one who will die. The child will not share the guilt of the parent, nor will the parent share the guilt of the child"

• Explicit rejection of inherited guilt

• Each person responsible for own sin

• Child doesn't share parent's guilt

4. Harmonization: One poetic verse vs. 90+ clear doctrinal passages

Hermeneutical principle: Clear doctrinal passages interpret unclear poetic passages

Option A: Take Psalm 51:5 literally

• Contradicts Matthew 18:3 (become like children)

• Contradicts Ezekiel 18:20 (no inherited guilt)

• Contradicts Deuteronomy 24:16 (children not guilty for parents)

• Contradicts Deuteronomy 1:39 (children don't know good/bad yet)

• Contradicts ~90 passages on individual responsibility

Option B: Read Psalm 51:5 as poetic hyperbole

• Harmonizes with all clear doctrinal passages

• Respects genre (lament psalm)

• Maintains David's point (emphasizing personal sin)

• Creates zero contradictions

Proper hermeneutics requires Option B.

5. David's actual point: Emphasizing depth of personal sin

Psalm 51:1-4:

"Have mercy on me, O God, according to your unfailing love... For I know my transgressions, and my sin is always before me. Against you, you only, have I sinned and done what is evil in your sight"

David's emphasis:

• "My transgressions" (personal ownership)

• "My sin" (personal responsibility)

• "I have sinned" (personal guilt)

• "I have done evil" (personal action)

Verse 5 continues this emphasis: "Sinful from birth"

• Hyperbolic way of saying "I've been sinful as far back as I can imagine"

• Emphasizing pervasiveness of his sin nature

• Not: "Infants are guilty for Adam's sin"

Psalm 51:6-7:

"Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place. Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow"

• David seeks complete cleansing

• From deepest part of his being

• Total transformation needed

6. What David actually inherited from Adam

Biblical teaching on what we inherit:

Mortality (death): Romans 5:12: "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned"

• Death came to all (mortality)

• "Because all sinned" (each person's sin)

• Not: "because Adam sinned" (imputed guilt)

Propensity to sin (weakened moral condition): Romans 7:18: "For I know that good itself does not dwell in me, that is, in my sinful nature"

• Sinful nature exists (propensity)

• Pull toward wrong choices

• Internal battle (Romans 7:15-25)

Separation from Eden (living in fallen world):

• Genesis 3:23-24: Cast out of Eden

• Born into world of temptation, suffering

• Environmental influence toward sin

NOT inherited:

• Personal guilt for Adam's sin (Ezekiel 18:20)

• Condemnation before committing own sin

• Judgment apart from personal actions

7. Jeremiah's similar language clarifies meaning

Jeremiah 1:5: "Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations"

God's relationship with Jeremiah:

• Knew him before conception

• Set him apart before birth

• Appointed him in the womb

Does this mean: Jeremiah was conscious prophet in the womb? Obviously not.

It means: God's purposes for Jeremiah extended back to conception (poetic expression of God's sovereignty and foreknowledge)

Similarly, Psalm 51:5: David's sinfulness traced back as far as possible (poetic hyperbole) - not literal infant guilt.

8. The age of accountability concept

Scripture recognizes children's innocence:

Isaiah 7:16: "For before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste"

• Stage before "knows enough to reject wrong and choose right"

• Moral agency develops

• Not present from conception

Jonah 4:11: "And should I not have concern for the great city of Nineveh, in which there are more than a hundred and twenty thousand people who cannot tell their right hand from their left—and also many animals?"

• "Cannot tell right hand from left" = young children

• God shows special concern for them

• Distinguished from adults

Romans 7:9: "Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died"

• Paul describes time "alive apart from the law"

• Before moral consciousness

• Then commandment came (understood right/wrong)

• Sin "sprang to life" (became accountable)

Pattern: Moral accountability develops with knowledge of right and wrong.

9. Augustine's innovation on original sin

Pre-Augustinian church (100-397 AD):

• Taught inherited mortality and propensity to sin

• Did NOT teach inherited guilt

• Children considered innocent until moral agency

Justin Martyr (150 AD):

"We have learned from the prophets... that punishments, chastisements, and rewards are rendered according to the merit of each man's actions"

Irenaeus (180 AD):

"Man is possessed of free will from the beginning"

Origen (250 AD):

"Everyone is the cause to himself of his own choice"

Augustine (397-430 AD):

• Fighting Pelagius (who denied grace necessity)

• Developed "original sin" doctrine (inherited guilt)

• Used Psalm 51:5 as proof text

• Innovation, not apostolic tradition

Eastern Orthodox never accepted Augustine's formulation, maintaining earlier church teaching.

10. Children's salvation not dependent on baptism

If inherited guilt is real:

• Unbaptized infants condemned (Augustine taught this - "limbo")

• Children who die before baptism lost

• Cruel doctrine

Biblical teaching:

• Children innocent until moral agency (Deuteronomy 1:39)

• Kingdom belongs to such as these (Matthew 19:14)

• Jesus welcomes children (Mark 10:13-16)

• No hint infants condemned

2 Samuel 12:23 (David's child who died):

"But now that he is dead, why should I go on fasting? Can I bring him back again? I will go to him, but he will not return to me"

• David confident he'll see his child again

• Child who died in infancy

• David expects to join child (in God's presence)

11. The distinction maintained

We inherit from Adam:

• Mortality (death entered through Adam)

• Propensity to sin (weakened moral condition)

• Fallen world environment

• Separation from Eden

We do NOT inherit:

• Personal guilt for Adam's specific sin

• Condemnation before our own sins

• Judgment apart from personal actions

We become guilty when:

• We reach moral agency (know good from evil)

• We choose to sin (personal responsibility)

• We agree with temptation in heart

Ezekiel 18:20: "The one who sins is the one who will die"

• Individual responsibility

• Not: "The one whose ancestor sinned dies"

12. Our position harmonizes all Scripture

We affirm:

• David's deep sinfulness (Psalm 51:5 emphasis)

• All have sinned (Romans 3:23)

• Sin affects all humanity (universal scope)

• Propensity to sin inherited (fallen nature)

• Need for salvation (grace necessary)

We also affirm:

• Children innocent until moral agency (Deuteronomy 1:39)

• No inherited guilt (Ezekiel 18:20)

• Individual responsibility (Ezekiel 18:4)

• Becoming like children = positive (Matthew 18:3)

We deny:

• Personal guilt for Adam's sin

• Condemnation from conception

• Infants guilty before any personal sin

Conclusion:

Psalm 51:5 is David's poetic lament using hyperbole to emphasize the depth of his personal sinfulness, not a systematic theology statement about inherited guilt from conception. Hebrew poetry consistently uses hyperbole (Ps 58:3 - babies spreading lies; Ps 22:10 - trusting God from birth). Taking it literally creates massive contradictions: Jesus saying "become like children" (Matt 18:3) would mean becoming guilty; "kingdom belongs to such as these" (Matt 19:14) means kingdom for guilty; children "do not yet know good from bad" (Deut 1:39) contradicts guilt from conception; Ezekiel 18:20 explicitly denies inherited guilt. Proper hermeneutics: clear doctrinal passages interpret unclear poetic ones. David's point: "I've been sinful as far back as I can remember" (emphasis on personal sin). We inherit mortality, propensity to sin, fallen world - NOT personal guilt for Adam's sin. Pre-Augustinian church taught this for 400 years; Augustine's "original sin" doctrine (inherited guilt) was innovation. Children are innocent until moral agency develops (knowing good/evil). David confident about seeing his deceased infant child (2 Sam 12:23). This harmonizes all Scripture: David's deep sinfulness, universal need for salvation, children's innocence, individual responsibility.

ATTACK #18: "The Heart is Deceitful Above All Things"

Reference Text: Jeremiah 17:9

"The heart is deceitful above all things and beyond cure. Who can understand it?"

The Objection: "The heart is desperately wicked and beyond cure. How can you teach that people can have righteous hearts that produce righteous works?"

The Defense:

1. Context: Specific indictment of Judah's rebellion

Jeremiah 17:1-4 (immediately preceding):

"Judah's sin is engraved with an iron tool, inscribed with a flint point, on the tablets of their hearts and on the horns of their altars... Because of all your sins throughout your country, I will enslave you to your enemies in a land you do not know, for you have kindled my anger, and it will burn forever"

Context clues:

• "Judah's sin" (specific nation)

• Their idolatry and rebellion

• Specific judgment coming

• Not: Universal statement about all human hearts always

Jeremiah 17:5-6:

"This is what the LORD says: 'Cursed is the one who trusts in man, who draws strength from mere flesh and whose heart turns away from the LORD. That person will be like a bush in the wastelands'"

Describing specific category: Those who trust in man instead of God

Not: All humanity without exception

2. The same chapter distinguishes between different hearts

Jeremiah 17:7-8:

"But blessed is the one who trusts in the LORD, whose confidence is in him. They will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green"

Two categories:

• Verse 5-6: Cursed - trusts in man, heart turns from LORD (deceitful heart)

• Verse 7-8: Blessed - trusts in LORD, confidence in Him (different heart)

If verse 9 meant all hearts are equally deceitful, verse 7-8 is impossible.

The distinction: Hearts that trust God vs. hearts that don't

3. "Beyond cure" refers to human ability, not God's power

Jeremiah 17:9: "The heart is deceitful above all things and beyond cure"

Hebrew: אָנֻשׁ (anush) = "incurable, desperately sick, beyond human remedy"

Key: Beyond human cure, not beyond God's power

Jeremiah 17:14: "Heal me, LORD, and I will be healed; save me and I will be saved, for you are the one I praise"

• Same chapter

• Same author

• God CAN heal what's incurable to humans

The point: Humans can't fix their own hearts (need divine intervention), not that God can't fix them.

4. The New Covenant promises new hearts

Ezekiel 36:26-27 (God's promise):

"I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws"

What God does:

• Gives new heart (replaces old)

• Removes heart of stone (hard, rebellious)

• Gives heart of flesh (responsive, alive)

• Puts Spirit in (transforms from within)

Result: Followers of God's decrees

If hearts remain "beyond cure" even after new birth, this promise is false.

Jeremiah 31:33 (New Covenant promise):

"This is the covenant I will make with the people of Israel after that time, declares the LORD. I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people"

New Covenant provides:

• Law written on hearts (internal transformation)

• Not external law only

• Heart-level change

5. The New Testament confirms heart transformation

2 Corinthians 5:17: "Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!"

• New creation (καινὴ κτίσις, kainē ktisis)

• Old passed away

• New has come

• Transformation is real

Ezekiel 11:19: "I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh"

Romans 2:29: "No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code"

• Heart circumcision possible

• By the Spirit

• Internal transformation

Hebrews 10:22: "Let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience"

• Hearts can be cleansed

• Guilty conscience removed

• Sincere heart possible

6. Scripture shows the deceitful heart can be changed

Believers have different hearts:

Psalm 51:10: "Create in me a pure heart, O God, and renew a steadfast spirit within me"

• David prays for pure heart

• Implies God can create it

• Possible to have

Psalm 24:4: "The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god"

• Pure heart is achievable

• Characterized by not trusting idols

• Real category of people

Matthew 5:8: "Blessed are the pure in heart, for they will see God"

• Jesus pronounces blessing on pure in heart

• They will see God

• Real people, not theoretical

Acts 15:9 (Peter speaking of Gentile converts):

"He did not discriminate between us and them, for he purified their hearts by faith"

• Hearts CAN be purified

• By faith

• Actual transformation

7. The Spirit's testimony confirms changed hearts

Romans 8:16: "The Spirit himself testifies with our spirit that we are God's children"

• Spirit testifies to our spirit

• Internal witness

• Requires responsive human spirit/heart

Romans 9:1: "I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit"

• Conscience (heart) confirms

• Through Holy Spirit

• Spirit works with transformed heart

• New creation reality

1 John 3:20-21: "If our hearts condemn us, we know that God is greater than our hearts, and he knows everything. Dear friends, if our hearts do not condemn us, we have confidence before God"

• Hearts can NOT condemn (clear conscience)

• Confidence before God possible

• Transformed heart reality

8. Jeremiah himself distinguishes between different hearts

Throughout Jeremiah's prophecy:

Jeremiah 4:4: "Circumcise yourselves to the LORD, circumcise your hearts, you people of Judah and inhabitants of Jerusalem"

• Command to circumcise hearts

• Possible to obey (or command is cruel)

• Heart transformation expected

Jeremiah 24:7: "I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God, for they will return to me with all their heart"

• God will give heart to know Him

• They will return with all their heart

• Transformed heart leads to return

Jeremiah 29:13: "You will seek me and find me when you seek me with all your heart"

• Seeking with all heart is possible

• Results in finding God

• Real heart transformation

9. The contrast: Old nature vs. New nature

Old nature (what Jeremiah 17:9 describes):

• Deceitful heart

• Beyond human cure

• Trusts in man

• Turns away from God

• Before transformation

New nature (what New Covenant provides):

• New heart (Ezekiel 36:26)

• Created pure (Psalm 51:10)

• Trusts in God (Jeremiah 17:7)

• Spirit-indwelt (Ezekiel 36:27)

• After transformation

Both exist:

• Jeremiah 17:9 describes unregenerate heart

• New Covenant promises describe regenerate heart

• Transformation is real

10. Paul's teaching on transformation

Romans 12:2: "Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is"

• Transformation (μεταμορφοῦσθε, metamorphousthe) = metamorphosis, radical change

• Renewing of mind (heart/inner person)

• Results in knowing God's will

Ephesians 4:22-24: "You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness"

• Put off old self (deceitful desires)

• Made new (transformation)

• Put on new self (righteousness and holiness)

Colossians 3:9-10: "Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator"

• Old self taken off (past tense)

• New self put on (past tense)

• Being renewed (ongoing)

11. The distinction in practice

What Jeremiah 17:9 teaches:

• Human hearts apart from God are deceitful

• Cannot cure themselves (human inability)

• Need divine intervention

• Describes unregenerate state

What Jeremiah 17:9 does NOT teach:

• God cannot transform hearts

• New Covenant doesn't provide new hearts

• Believers still have maximally deceitful hearts

• No heart change possible

Our position:

• Before salvation: Heart deceitful, beyond human cure (Jeremiah 17:9)

• At salvation: God gives new heart (Ezekiel 36:26)

• After salvation: Heart transformed, Spirit-indwelt, capable of righteousness

• Ongoing: Continued renewal and sanctification (Romans 12:2)

12. The comprehensive biblical teaching

Hearts apart from God:

• Jeremiah 17:9 - Deceitful, beyond cure

• Genesis 6:5 - Every inclination evil (specific pre-flood generation)

• Mark 7:21 - Evil thoughts come from heart (unregenerate)

Hearts transformed by God:

• Ezekiel 36:26 - New heart given

• Jeremiah 24:7 - Heart to know God given

• Psalm 51:10 - Pure heart created

• Matthew 5:8 - Pure in heart blessed

• Acts 15:9 - Hearts purified by faith

• Hebrews 10:22 - Hearts sprinkled clean

Both categories exist:

• Some have deceitful hearts (unregenerate)

• Some have transformed hearts (regenerate)

• New Covenant makes the difference

Conclusion:

Jeremiah 17:9 describes the unregenerate heart apart from God - deceitful and beyond human ability to cure. Context shows it's addressing Judah's specific rebellion (17:1-4), and the same chapter distinguishes between those who trust man (cursed, v5-6) and those who trust God (blessed, v7-8). "Beyond cure" means beyond human remedy, not beyond God's power - same chapter says "Heal me, LORD, and I will be healed" (17:14). The New Covenant promises new hearts (Ezekiel 36:26 - "I will give you a new heart," removing stone heart, giving flesh heart). New Testament confirms heart transformation is real (2 Cor 5:17 - new creation; Acts 15:9 - hearts purified by faith; Hebrews 10:22 - hearts cleansed). Scripture consistently shows pure hearts are possible (Psalm 51:10 - create pure heart; Matthew 5:8 - blessed are pure in heart; 1 John 3:21 - hearts that don't condemn). Jeremiah himself commands heart circumcision (4:4) and promises God will give hearts to know Him (24:7). The distinction: old nature (deceitful heart before transformation) vs. new nature (transformed heart after salvation). Paul teaches radical transformation (Romans 12:2 - renewing of mind; Eph 4:22-24 - put off old, put on new self). Our position: Jeremiah 17:9 describes unregenerate state; New Covenant provides actual heart transformation; believers have new hearts capable of righteousness through Spirit's power. This harmonizes all Scripture without denying either human depravity or divine transformation.

ATTACK #19-21: GENESIS & ECCLESIASTES DEPRAVITY CLUSTER

[Attacks 19-21 follow similar pattern - hyperbolic descriptions of human wickedness. Consolidating for efficiency while maintaining thoroughness.]

ATTACK #19: "Every Inclination Evil All the Time"

Reference Text: Genesis 6:5

"The LORD saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time."

The Objection: "Scripture states every inclination is only evil ALL THE TIME. This proves total depravity—humans cannot do anything good or respond to God."

ATTACK #20: "Every Inclination Evil from Childhood"

Reference Text: Genesis 8:21

"Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood."

The Objection: "God Himself declares every inclination of the human heart is evil from childhood. This proves inherited sin nature and total depravity from birth."

ATTACK #21: "No One Who Does Good and Never Sins"

Reference Text: Ecclesiastes 7:20

"Indeed, there is no one on earth who is righteous, no one who does what is right and never sins."

The Objection: "Solomon states there's no one who does right and never sins. Your teaching about living without willful sin contradicts this clear statement."

The Consolidated Defense:

1. These passages describe specific contexts, not universal absolutes

Genesis 6:5 context:

• Pre-flood generation specifically

• Genesis 6:9: "Noah was a righteous man, blameless among the people of his time"

• Same context: Some people maximally evil, Noah righteous

• Can't mean ALL people equally evil if Noah was righteous

Genesis 8:21 context:

• Post-flood statement

• God's explanation of mercy/patience

• Hyperbolic assessment after flood

• Shows God's grace, not human inability

Ecclesiastes 7:20 context:

• "Never sins" = no one is sinlessly perfect

• Not: "Everyone sins willfully constantly"

• But: "No one achieves absolute perfection"

2. The genre and literary style

Genesis 6:5 - Narrative introducing judgment:

• Explaining severity requiring flood

• Hyperbolic description of wickedness

• Not systematic theology of human nature

Genesis 8:21 - God's internal monologue:

• Explaining decision never to flood again

• Despite human tendency toward evil

• Emphasizing mercy, not defining depravity

Ecclesiastes 7:20 - Wisdom literature:

• Proverbial observation

• General truth about human imperfection

• Not absolute statement about constant willful sin

3. Immediate contradictions if taken absolutely

If Genesis 6:5 means ALL people always maximally evil:

Genesis 6:8-9 contradicts it: "But Noah found favor in the eyes of the LORD... Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God"

• Same narrative

• Same time period

• Noah was righteous, blameless, faithful

• Can't all be equally maximally evil

If Ecclesiastes 7:20 means constant willful sin required:

Ecclesiastes itself contradicts:

Ecclesiastes 12:13: "Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind"

• Can fear God and keep commands

• This is achievable duty

• Not: "Give up, constant sin inevitable"

4. These must harmonize with children's innocence passages

If "evil from childhood" means guilty from birth:

Contradicts:

• Matthew 18:3: "Become like little children" (positive example)

• Deuteronomy 1:39: Children "do not yet know good from bad"

• Matthew 19:14: "Kingdom of heaven belongs to such as these"

Harmonization:

• "From childhood" = from age of moral agency onward

• Not: from conception or birth

• But: from time when choices begin

5. Solomon's own writings show relative righteousness exists

Ecclesiastes 7:15: "In this meaningless life of mine I have seen both of these: the righteous perishing in their righteousness, and the wicked living long in their wickedness"

• The righteous exist (acknowledged category)

• Distinguished from the wicked

• Both categories real

Ecclesiastes 9:2: "All share a common destiny—the righteous and the wicked, the good and the bad"

• Again distinguishes righteous from wicked

• Real categories

• Not all equally evil

If Ecclesiastes 7:20 meant no relative righteousness, 7:15 and 9:2 are contradictory.

6. The distinction: Perfect sinlessness vs. Relative righteousness

What these passages affirm:

• No one is absolutely sinlessly perfect (Eccl 7:20)

• Human tendency toward evil exists (Gen 8:21)

• Wickedness can become extreme (Gen 6:5)

What they don't affirm:

• Everyone equally maximally evil always

• No relative difference between righteous and wicked

• Constant willful sin is inevitable

• No one can respond to God

The harmony:

• Perfect sinlessness: No one achieves (all have sinned - Rom 3:23)

• Relative righteousness: Some people have (Noah, Job, etc.)

• Universal need: All need Christ (no one perfect)

• Variable wickedness: Some more wicked than others

7. Paul's use of similar language clarifies meaning

Titus 3:3: "At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another"

Key: "We too WERE" (past tense)

• Describes pre-salvation state

• Not current ongoing reality

• Transformation occurred

"Evil from childhood" similarly describes:

• Natural human tendency apart from grace

• Pre-transformation state

• Not unchangeable permanent condition

8. Our position harmonizes all passages

We affirm:

• No one is sinlessly perfect (Ecclesiastes 7:20)

• All have sinned (Romans 3:23)

• Human tendency toward evil exists (Genesis 8:21)

• Wickedness can be extreme (Genesis 6:5)

• Grace necessary for salvation

We also affirm:

• Relative righteousness exists (Noah - Gen 6:9)

• God distinguishes righteous from wicked (Eccl 7:15)

• Transformation possible (Titus 3:3 - "were")

• Children innocent until moral agency (Deut 1:39)

We distinguish:

• Universal sinfulness (all have sinned) from Maximum depravity (all maximally evil)

• Tendency toward evil (propensity) from Constant actual evil (inevitable willful sin)

• Imperfection (none sinless) from Inability (can't respond to grace)

Conclusion for Cluster:

Genesis 6:5 describes the specific pre-flood generation's extreme wickedness, not universal human nature in every age - same passage calls Noah "righteous, blameless" (6:9). Genesis 8:21 is God's post-flood statement explaining His patience and mercy despite human tendency toward evil, not a systematic theology of total depravity. Ecclesiastes 7:20 states no one is sinlessly perfect ("never sins"), not that constant willful sin is inevitable - same book distinguishes "the righteous" from "the wicked" (7:15, 9:2). These must harmonize with children's innocence (Matt 18:3, Deut 1:39) and relative righteousness (Noah, Job, Zechariah/Elizabeth). The distinction: no perfect sinlessness (all have sinned) vs. relative righteousness exists (some more obedient than others); human tendency toward evil (propensity) vs. constant actual evil (inevitable willful sin). We affirm universal sinfulness and need for grace while denying that everyone is maximally evil always or that grace-enabled response is impossible.

ATTACK #22: "Man is Vile and Corrupt"

Reference Text: Job 15:14-16

"What are mortals, that they could be pure, or those born of woman, that they could be righteous? If God places no trust in his holy ones, if even the heavens are not pure in his eyes, how much less mortals, who are vile and corrupt, who drink up evil like water!"

The Objection: "Job calls humans vile and corrupt, drinking up evil like water. This proves total depravity and inability to do good."

The Defense:

1. Critical context: This is Eliphaz speaking, not God

Job 15:1: "Then Eliphaz the Temanite replied"

Who is Eliphaz?: One of Job's three "friends" who came to "comfort" him but instead accused him falsely.

God's verdict on Eliphaz:

Job 42:7: "After the LORD had said these things to Job, he said to Eliphaz the Temanite, 'I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has'"

God explicitly rejects Eliphaz's theology:

• "You have not spoken the truth"

• Contrasted with Job who spoke correctly

• Eliphaz's words are unreliable

Using Eliphaz's words as doctrine is using a source God Himself rejected.

2. Eliphaz's false theological assumption

Eliphaz's argument (Job 15:1-35):

• All humans are vile (v14-16)

• Therefore Job must have sinned greatly (v20-35)

• Job's suffering proves his wickedness (false logic)

Eliphaz's error: Suffering always equals sin

Job's actual situation (Job 1:1, 8):

• Job was "blameless and upright" (God's own words)

• Job "feared God and shunned evil"

• Satan tested him, not God judging him

• Job was righteous, suffering unjustly

Eliphaz's theology is the problem the book refutes.

3. God's own assessment of Job contradicts Eliphaz

Job 1:8 (God speaking to Satan):

"Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil"

Job 2:3 (God speaking again):

"Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason"

God's testimony:

• Job is blameless

• Job is upright

• No one else like him

• Fears God and shuns evil

• Maintains integrity

If Eliphaz were right (all humans vile and corrupt), God's assessment of Job is false.

4. The book of Job's entire purpose

The book's central question: Why do the righteous suffer?

If Job weren't righteous, the entire book makes no sense:

• No mystery about why the wicked suffer

• The question only arises because Job was righteous

• Friends wrongly assume suffering = guilt

• God vindicates Job at the end

Job 42:7-8: God rebukes the friends and commands them to ask Job to pray for them

• Job prays for them (intercessor role)

• Only the righteous can intercede

• God vindicates Job's righteousness

5. Eliphaz represents a theological error the book corrects

The friends' theology (wrong):

• Suffering always = sin

• Righteous always prosper

• Therefore Job must be wicked

The book's correction:

• Righteous can suffer (mystery of providence)

• Not all suffering is judgment

• Job was righteous despite suffering

Using Eliphaz's words to prove depravity is using the very theology the book refutes.

6. Even Eliphaz acknowledges exceptions

Job 15:15: "If God places no trust in his holy ones"

• Acknowledges "holy ones" exist

• Even while overstating human wickedness

• Self-contradictory argument

Job 4:7 (Eliphaz earlier): "Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?"

• Eliphaz himself acknowledges the "innocent" and "upright"

• His later statement (15:14-16) is rhetorical overstatement

• Not absolute theological truth

7. Scripture's consistent testimony about Job

Ezekiel 14:14, 20: "Even if these three men—Noah, Daniel and Job—were in it, they could save only themselves by their righteousness, declares the Sovereign LORD"

• Job listed with Noah and Daniel

• All three noted for righteousness

• God's own testimony through prophet

James 5:11: "As you know, we count as blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy"

• Job's perseverance commended

• Held up as positive example

• God's compassion and mercy shown

If Job were "vile and corrupt, drinking evil like water," these commendations are false.

8. The hyperbolic language in Job's speeches

Job is poetic wisdom literature:

• Uses hyperbole extensively

• Emotional speeches in distress

• Not systematic theology

Examples of hyperbole in Job:

Job 7:17-18: "What is mankind that you make so much of them, that you give them so much attention, that you examine them every morning and test them every moment?"

• God examines "every morning" and "every moment"?

• Hyperbolic expression of feeling scrutinized

Job 9:17: "He would crush me with a storm and multiply my wounds for no reason"

• "For no reason" - Job feels this way but it's not accurate

• Emotional expression

Eliphaz's speech is similar hyperbole - emotional overstatement in debate.

9. Our position on Job 15:14-16

We recognize:

• This is Eliphaz speaking (not God, not Job)

• God explicitly rejects Eliphaz's theology (Job 42:7)

• Contradicts God's own assessment of Job (Job 1:8, 2:3)

• Represents the false theology the book refutes

• Hyperbolic poetic overstatement

We affirm:

• Job was righteous (God's testimony)

• Blameless and upright (Job 1:1, 8)

• Maintained integrity (Job 2:3)

• Example of perseverance (James 5:11)

• Listed with Noah and Daniel (Ezekiel 14:14)

We don't use rejected theology as doctrine.

10. Harmonization with the whole counsel of Scripture

If Eliphaz were right (all humans vile, drink evil like water):

These statements are false:

• God calling Job blameless (Job 1:1, 8)

• Zechariah and Elizabeth righteous, blameless (Luke 1:6)

• Jesus saying "become like children" (Matthew 18:3)

• Paul saying some "persist in doing good" (Romans 2:7)

But Scripture is consistent when we recognize:

• Eliphaz was wrong (God said so)

• His statements rejected (Job 42:7)

• Job was actually righteous (God's testimony stands)

Conclusion:

Job 15:14-16 is spoken by Eliphaz the Temanite, one of Job's false accusers whose theology God explicitly rejects: "You have not spoken the truth about me" (Job 42:7). Eliphaz's argument (all humans vile, therefore Job must have sinned to deserve suffering) is the false theology the entire book of Job refutes. God's own assessment contradicts Eliphaz - Job was "blameless and upright... no one on earth like him... fears God and shuns evil" (Job 1:8, 2:3). The book's central question (why do the righteous suffer?) only makes sense if Job was righteous. Job is commended as example of perseverance (James 5:11) and listed with Noah and Daniel for righteousness (Ezekiel 14:14, 20). Using Eliphaz's rejected theology to prove total depravity is using the very error the book corrects. Eliphaz represents wrong theology (suffering always = sin), which God vindicates Job against. This is poetic wisdom literature using hyperbole in emotional debate speeches, not systematic theology. We don't build doctrine on statements God Himself calls false (Job 42:7). Job's righteousness stands as biblical testimony that relative righteousness exists, even though perfect sinlessness doesn't.

ATTACK #23-24: EPHESIANS & TITUS DEPRAVITY CLUSTER

[Consolidating these related Pauline passages for efficiency]

ATTACK #23: "Dead in Transgressions and Sins"

Reference Text: Ephesians 2:1-3

"As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath."

The Objection: "Paul says we were DEAD in sins and 'by nature' children of wrath. Dead people can't respond. This proves total inability until God regenerates."

ATTACK #24: "We Were Foolish, Disobedient, Enslaved"

Reference Text: Titus 3:3

"At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another."

The Objection: "Paul describes believers as formerly 'enslaved' by passions. Slaves have no freedom. This proves humans are in bondage to sin until God frees them without their cooperation."

The Consolidated Defense:

1. "Dead" means spiritually separated, not physically incapacitated

Ephesians 2:1: "You were dead in your transgressions and sins"

Greek: νεκροὺς (nekrous) = dead

"Dead" in spiritual sense means:

• Separated from God (Isaiah 59:2)

• Without spiritual life

• Under judgment

• Needing God's intervention

"Dead" does NOT mean:

• Physically unable to hear

• Mentally incapacitated

• Cannot respond to external stimulus

• No consciousness

2. The "dead" can hear and respond

Jesus' own teaching:

John 5:25: "Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live"

• The dead WILL HEAR

• Those who hear WILL LIVE

• Spiritual death doesn't prevent hearing

Lazarus illustration: John 11:43: "When he had said this, Jesus called in a loud voice, 'Lazarus, come out!'"

• Jesus commanded dead Lazarus

• Lazarus responded and came out

• God's power enabled response

• But response was real

Application: Spiritually dead can hear gospel call when grace enables.

3. "Dead" followed by "made alive" - what changed?

Ephesians 2:4-5: "But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved"

What God did:

• Made us alive (resurrection)

• With Christ (union)

• By grace (unmerited favor)

What this required:

• God's initiative (grace came first)

• God's power (resurrection power)

• Human response (faith - see v8)

Ephesians 2:8: "For it is by grace you have been saved, through faith"

• Grace is the means

• Faith is the instrumental cause

• Both necessary

Faith is response (enabled by grace, but real response).

4. "By nature" refers to living in fallen world, not inherited guilt

Ephesians 2:3: "By nature deserving of wrath"

Greek: φύσει (physei) = "by nature, naturally"

Could mean:

1. Inherited nature (Augustinian interpretation)

2. Natural condition (living in fallen world)

3. Previous lifestyle (natural way of life before conversion)

Context favors #2 or #3:

"Used to live" (v2), "lived among them" (v3):

• Past tense descriptions

• Behavioral patterns

• Not conception/birth state

"By nature" = according to our natural way of living in fallen world

Not: Inherited guilt from Adam imputed at conception

5. The immediate context shows transformation occurred

Ephesians 2:4-10 (Paul's sequence):

"But God... made us alive with Christ... raised us up with Christ... seated us with him in the heavenly realms... For it is by grace you have been saved, through faith... For we are God's handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do"

Key phrases:

• "Made us alive" (past - transformation occurred)

• "Raised us up" (past - elevation occurred)

• "You have been saved" (perfect tense - completed with ongoing results)

• "Created... to do good works" (purpose of salvation)

Transformation is real, not theoretical.

6. Titus 3:3 emphasizes past vs. present

Titus 3:3: "At one time we too WERE"

Past tense throughout:

• "Were foolish" (not: are)

• "Were disobedient" (not: are)

• "Were enslaved" (not: are)

• "Lived in malice" (not: live)

Titus 3:4-7:

"But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit... so that, having been justified by his grace, we might become heirs"

Past state vs. present reality:

• Were enslaved → Saved (past)

• Were dead → Made alive (past)

• Were wrath-deserving → Justified (past)

• Transformation occurred

7. "Enslaved" doesn't mean grace is irresistible

Titus 3:3: "Enslaved by all kinds of passions and pleasures"

Enslavement to sin before salvation:

• Romans 6:17: "You used to be slaves to sin"

• Romans 6:20: "When you were slaves to sin"

• John 8:34: "Everyone who sins is a slave to sin"

Liberation from slavery:

• Romans 6:18: "You have been set free from sin"

• Romans 6:22: "But now that you have been set free from sin"

• John 8:36: "So if the Son sets you free, you will be free indeed"

The liberation requires:

• God's power (sets free)

• Human response (faith)

• Grace-enabled, not coerced

Acts 16:14: "The Lord opened her heart to respond to Paul's message"

• God opened (divine action)

• She responded (human action)

• Both necessary

8. Paul's own language shows grace-enabled response

2 Corinthians 6:1: "As God's co-workers we urge you not to receive God's grace in vain"

• Can receive grace "in vain" (without fruit)

• Grace can be wasted

• Response matters

2 Corinthians 6:2: "I tell you, now is the time of God's favor, now is the day of salvation"

• Urgency implies response needed

• "Now" = window of opportunity

• Must respond while grace offers

9. The pattern: Grace initiates, humans respond, God completes

Philippians 2:12-13:

"Continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act"

• Work out (human responsibility)

• God works in (divine enablement)

• Both simultaneously

Our understanding of Ephesians 2 and Titus 3:

PAST STATE: Dead in sins, enslaved to passions (Eph 2:1, Titus 3:3)

    ↓

GRACE: God's mercy, kindness, love (Eph 2:4, Titus 3:4)

    ↓

ENABLEMENT: Made alive, hearts opened (Eph 2:5, Acts 16:14)

    ↓

RESPONSE: Through faith (Eph 2:8)

    ↓

RESULT: Saved, justified, freed (Eph 2:5, Titus 3:7)

    ↓

PURPOSE: Created to do good works (Eph 2:10)

10. Our position harmonizes Paul's teaching

We affirm:

• Were dead in sins (Ephesians 2:1)

• Were enslaved to passions (Titus 3:3)

• Deserving of wrath (Ephesians 2:3)

• Could not save ourselves

• Grace absolutely necessary

• God's power made us alive

We also affirm:

• Dead can hear and respond (John 5:25)

• God opened hearts to respond (Acts 16:14)

• Salvation through faith (Ephesians 2:8 - response required)

• Grace can be received in vain (2 Corinthians 6:1)

• Commands assume capacity to obey when enabled

We distinguish:

• Spiritual death (separation from God, need for intervention) from Physical death (total incapacity to respond)

• Enslavement to sin (bondage needing liberation) from Absolute inability (cannot respond even when grace enables)

• Grace necessity (initiates and enables) from Grace irresistibility (forces response without choice)

Conclusion for Cluster:

"Dead in sins" (Ephesians 2:1) means spiritually separated from God and needing His intervention, not physically/mentally incapacitated - Jesus taught "the dead will hear... and those who hear will live" (John 5:25). Same passage says we're saved "through faith" (2:8), requiring grace-enabled response. "By nature deserving of wrath" (2:3) refers to natural condition living in fallen world, not inherited guilt from Adam - context emphasizes past lifestyle ("used to live," "lived among"). Titus 3:3 uses consistent past tense ("we WERE foolish, disobedient, enslaved"), showing transformation occurred (3:4-7 - "he saved us... justified by grace"). "Enslaved" to sin before salvation doesn't mean grace is irresistible - Paul warns against receiving "grace in vain" (2 Cor 6:1). The pattern: spiritually dead (separated from God) → grace initiates (God's mercy) → hearts opened (enabled to respond) → faith response (grace-enabled choice) → salvation (transformation). Both Paul's theology and our position: grace absolutely necessary and initiates all; human response is real (though grace-enabled); transformation is actual, not theoretical. Dead can hear gospel call when grace enables; enslaved can be freed through grace; deserving wrath can be justified through faith.

ATTACK #25: "The 'Sinless Perfection' Heresy"

Reference Text: 1 John 1:10

"If we claim we have not sinned, we make him out to be a liar and his word is not in us."

The Objection: "Your teaching is the old 'sinless perfection' heresy that's been repeatedly condemned. You're claiming believers can be absolutely sinless."

The Defense:

1. We explicitly deny sinless perfection

What "sinless perfection" teaches (which we reject):

• Believers can reach state of absolute sinlessness

• No more temptation

• Perfect in every thought, word, deed

• Beyond possibility of sin

• Eradication of sin nature

What we actually teach:

• Believers can overcome willful sin (deliberate, premeditated rebellion)

• Unwillful struggles continue (Romans 7 - "what I hate I do")

• Temptation remains real

• Spiritual warfare ongoing

• Victory over sin's dominion, not absolute perfection

The distinction is critical.

2. We affirm 1 John 1:8, 10 completely

1 John 1:8: "If we claim to be without sin, we deceive ourselves and the truth is not in us"

1 John 1:10: "If we claim we have not sinned, we make him out to be a liar"

We affirm:

• All have sinned (Romans 3:23)

• All fall short of God's perfect glory

• Need ongoing cleansing (1 John 1:9)

• Don't claim never sinned

• Don't claim absolute perfection

But we also affirm:

1 John 2:1: "My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate"

• Goal: "So that you will not sin"

• Provision: "If anybody does sin" (conditional, not inevitable)

1 John 3:6, 9: "No one who lives in him keeps on sinning... No one who is born of God will continue to sin"

• Present tense: Not continuing in sin pattern

• Doesn't mean sinless perfection

• Means not characterized by ongoing sin

3. The specific heresy we're accused of was different

"Sinless perfection" heresy historically (Pelagianism, some Holiness movements):

Claimed:

• Can eradicate sin nature

• Reach state beyond temptation

• Absolutely perfect in this life

• No more need for confession

• Self-sufficient holiness

Our teaching:

• Sin nature (propensity) remains

• Temptation continues (spiritual warfare)

• Victory over willful sin through Spirit's power

• Ongoing need for confession (unwillful failures)

• Total dependence on grace

We're not teaching what they taught.

4. The two categories of sin in 1 John

1 John 5:16-17: "If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life. I am not saying that you should pray for those whose sin leads to death. There is a sin that leads to death. All wrongdoing is sin, and there is sin that does not lead to death"

Two categories John recognizes:

Sin leading to death:

• Willful, deliberate rebellion

• Apostasy, complete rejection

• Trampling blood of Christ (Hebrews 10:29)

• Heart agreement with evil

Sin not leading to death:

• Unwillful struggles (Romans 7)

• Failures despite resistance

• Imperfections in love

• Growth areas

Our position: Believers don't commit "sin leading to death" (willful pattern) but do have "sin not leading to death" (unwillful struggles).

5. Romans 7 describes ongoing struggle

Romans 7:15, 19: "I do not understand what I do. For what I want to do I do not do, but what I hate I do... For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing"

Paul's description (which we affirm as believer's experience):

• Wants to do good (right desire)

• Doesn't always succeed (failure)

• Hates the wrong he does (no heart agreement)

• Struggle continues (ongoing battle)

This is unwillful sin:

• Not from desire to sin

• Despite resistance

• Requires ongoing confession

• Different from willful rebellion

We don't claim to overcome Romans 7 struggle. We claim victory over deliberate, willful sin.

6. The distinction applied to 1 John

1 John 1:8-10 (we affirm):

• Don't claim to be without sin (have propensity)

• Don't claim never sinned (past is real)

• Need ongoing cleansing (1 John 1:9)

1 John 3:6, 9 (we also affirm):

• Don't continue in sin pattern (present tense)

• Born of God don't keep on sinning (lifestyle)

• Not sinless perfection, but victory over sin's dominion

1 John 5:18 (we affirm):

• "Anyone born of God does not continue to sin"

• Pattern is righteousness, not sin

• Doesn't mean never fails

All three sets of verses are true when we recognize:

• 1:8-10: Universal sinfulness, need for grace

• 3:6, 9: Victory over willful sin patterns

• 5:18: Lifestyle characterized by righteousness

7. Biblical examples show the difference

Peter's denial:

• Pre-Pentecost (before Spirit permanently dwelling)

• Under extreme pressure

• Immediately wept bitterly (Luke 22:62)

• Not willful pattern, but momentary failure under duress

Different from: Judas' betrayal (premeditated, calculated, for money)

David's sin with Bathsheba:

• Resulted in severe judgment (2 Samuel 12)

• Not excused or minimized

• Required genuine repentance

• Consequences severe (sword never left his house)

Old Testament saints didn't have New Covenant power (indwelling Spirit).

Post-Pentecost believers have:

• Indwelling Spirit permanently (Acts 2:38)

• Law written on hearts (Jeremiah 31:33)

• Power for victory (Romans 6:14)

8. The holiness expected in New Testament

Commands assuming victory over sin:

Ephesians 4:28: "Anyone who has been stealing must steal no longer"

• Immediate cessation

• Not gradual reduction

Colossians 3:8: "But now you must also rid yourselves of all such things as these: anger, rage, malice, slander"

• Present tense: do it now

• Complete removal expected

1 Peter 4:1-2: "Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin. As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God"

• "Done with sin" (ceased from it)

• Don't live rest of life for evil desires

• Live for God's will instead

If these mean "gradually improve over decades," commands lose all force.

9. The practical outworking

In practice, our teaching produces:

For willful sin (premeditated, deliberate):

• Goal: Don't do it (1 John 2:1 - "so that you will not sin")

• Reality: Victory possible through Spirit (Romans 6:14)

• If occurs: Serious problem requiring repentance

• Pattern: Should not characterize believers (1 John 3:6, 9)

For unwillful struggles (Romans 7):

• Reality: Ongoing battles exist

• Response: Immediate confession (1 John 1:9)

• Growth: Progress in overcoming over time

• Grace: Always available for failures

Not claiming: Absolute perfection in all areas at all times

Claiming: Victory over deliberate rebellion through Spirit's power

10. Historical "sinless perfection" vs. our position

John Wesley's teaching (sometimes called perfectionism):

• "Christian perfection" = perfect love

• Not absolute sinlessness

• Freedom from voluntary sin

• Similar to our position

Keswick holiness movement:

• "Higher life" = victory over sin

• Complete surrender to Christ

• Spirit-filled living

• Some extremes, but core similar to our view

Extreme perfectionism (which we reject):

• Claim absolute sinlessness

• No need for ongoing confession

• Beyond possibility of sin

• Self-sufficient holiness

Our position is closer to Wesley/Keswick than extreme perfectionism, but with clearer distinction between willful and unwillful sin.

11. The balanced biblical position

We affirm BOTH:

Universal need for grace:

• All have sinned (Romans 3:23)

• None perfect (Ecclesiastes 7:20)

• Need ongoing cleansing (1 John 1:9)

• Don't claim sinless perfection

Victory over willful sin:

• Can live without deliberate rebellion (1 John 3:6, 9)

• Spirit's power enables (Romans 8:13)

• Pattern is righteousness (1 John 2:29)

• Goal is "so you will not sin" (1 John 2:1)

Distinction:

• Sinless perfection: Never any failures (we deny)

• Victory over willful sin: No pattern of deliberate rebellion (we affirm)

Analogy:

• Marriage: "I don't cheat on my spouse" (achievable standard)

• Different from: "I'm perfect spouse in every way" (unachievable)

12. The accusations answered

"You're teaching sinless perfection!"

Response: No, we're teaching:

• Victory over willful sin (deliberate rebellion)

• Unwillful struggles continue (Romans 7)

• Ongoing need for grace and confession

• Total dependence on Spirit's power

• Not claiming absolute perfection

"1 John 1:8 contradicts you!"

Response: We affirm 1 John 1:8 (don't claim without sin), but also affirm 1 John 3:6, 9 (don't continue in sin). Same author, same letter, both true when we recognize distinction between:

• Having sin nature/propensity (1:8)

• Continuing in sin pattern (3:6, 9)

"This is an old condemned heresy!"

Response: The heresy condemned was claiming:

• Absolute sinlessness

• Eradication of sin nature

• Beyond possibility of sin

• No need for confession

We teach:

• Victory over willful rebellion

• Sin nature remains

• Spiritual warfare continues

• Ongoing confession needed

Different teachings.

Conclusion:

We explicitly deny "sinless perfection" (absolute sinlessness in all areas). We distinguish willful sin (deliberate, premeditated rebellion - can be overcome through Spirit's power) from unwillful sin (Romans 7 struggles, failures despite resistance - require ongoing confession). We affirm 1 John 1:8, 10 (all have sinned, don't claim perfection) AND 1 John 3:6, 9 (born of God don't continue in sin pattern). The distinction: possessing sin nature/propensity vs. continuing in willful sin pattern. Romans 7 describes ongoing unwillful struggles (which we experience), different from willful rebellion (which we overcome). 1 John 5:16-17 recognizes two categories: sin leading to death (willful pattern) and sin not leading to death (unwillful failures). Historical "sinless perfection" heresy claimed absolute sinlessness, eradication of sin nature, no need for confession - we reject this. We teach Spirit-empowered victory over deliberate rebellion while acknowledging ongoing need for grace, confession, and growth. Commands like "steal no longer" (Eph 4:28) assume immediate cessation of willful sin, not decades of gradual improvement. Post-Pentecost believers have indwelling Spirit, law on hearts, power for victory (New Covenant advantages) unavailable to OT saints. Goal is "so that you will not sin" (1 John 2:1) with provision "if anybody does sin" (conditional, not inevitable). This harmonizes all of 1 John without contradiction.

SECTION 5: THE OVERCOMING LIFE & SANCTIFICATION

ATTACK #26: "Sanctification is Progressive, Not Instant Victory"

Reference Text: Philippians 1:6

"Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus."

The Objection: "Your 'overcoming life' teaching suggests immediate victory over sin, but Scripture teaches sanctification is progressive and lifelong. God 'will carry it on to completion'—implying ongoing work, not instant perfection."

The Defense:

1. We affirm progressive sanctification

Philippians 1:6: "He who began a good work in you will carry it on to completion until the day of Christ Jesus"

2 Peter 3:18: "But grow in the grace and knowledge of our Lord and Savior Jesus Christ"

2 Corinthians 3:18: "And we all... are being transformed into his image with ever-increasing glory"

Hebrews 6:1: "Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity"

We affirm:

• Ongoing growth throughout life

• Continuous transformation

• Maturity developing over time

• Never "arrive" until glorification

2. Progressive sanctification ≠ Necessary ongoing willful sin

The distinction:

Progressive sanctification INCLUDES:

• Growing in knowledge of God (Colossians 1:10)

• Deepening love and faith (Philippians 1:9, 2 Thessalonians 1:3)

• Increasing victory over temptation (stronger resistance over time)

• Maturing in wisdom and discernment

• Developing spiritual disciplines

• Character refinement

Progressive sanctification does NOT require:

• Continuing in willful, deliberate sin

• Daily pattern of rebellion

• Excusing ongoing moral failure

• Claiming believers must sin willfully every day

Growth is in depth and strength, not in permission to sin.

3. Scripture commands immediate obedience, not gradual reduction

Commands are present tense imperatives - immediate action:

Ephesians 4:25: "Therefore each of you must put off falsehood and speak truthfully to your neighbor"

• "Put off" (ἀποθέμενοι, apothemenoi) = aorist imperative

• Immediate cessation, not gradual reduction

• Not: "Work on lying less over next 20 years"

Ephesians 4:28: "Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands"

• "Steal no longer" (μηκέτι κλεπτέτω, mēketi kleptetō)

• Stop immediately

• Not: "Slowly decrease theft over time"

Colossians 3:8: "But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips"

• "Rid yourselves" (ἀπόθεσθε, apothesthe) = aorist imperative

• Do it now

• Not: gradual improvement over decades

Ephesians 4:31: "Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice"

• "Get rid" = same aorist imperative

• All of them

• Immediate action

If these commands mean "gradually improve over lifetime," they lose all force and meaning.

4. Paul's own testimony shows the distinction

Philippians 3:12-14:

"Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus"

Paul acknowledges:

• Haven't "arrived" (not claiming perfection)

• Still "pressing on" (ongoing pursuit)

• "Straining toward" what's ahead (continuous effort)

• Haven't "taken hold" of everything (room for growth)

But also:

Philippians 3:6: "As for righteousness based on the law, faultless"

• Paul lived blamelessly

• Not claiming sinlessness, but faithful obedience

• No pattern of willful sin

1 Corinthians 4:4: "My conscience is clear, but that does not make me innocent. It is the Lord who judges me"

• Clear conscience (no known willful sin)

• Still humble about God's ultimate judgment

• Not claiming absolute perfection

2 Timothy 4:7: "I have fought the good fight, I have finished the race, I have kept the faith"

• Faithful throughout

• Finished well

• Kept the faith

Balance: Ongoing growth and pursuit of more, while maintaining faithful obedience without willful sin patterns.

5. What grows in progressive sanctification

Areas of legitimate growth:

Knowledge and understanding:

• Colossians 1:10: "Growing in the knowledge of God"

• 2 Peter 3:18: "Grow in the grace and knowledge of our Lord"

• Deeper understanding develops over time

Love and faith:

• Philippians 1:9: "That your love may abound more and more"

• 2 Thessalonians 1:3: "Your faith is growing more and more"

• Capacity for love increases

Spiritual strength:

• Ephesians 3:16: "That he may strengthen you with power"

• Colossians 1:11: "Being strengthened with all power"

• Resistance to temptation becomes easier

Christlikeness:

• 2 Corinthians 3:18: "Being transformed into his image with ever-increasing glory"

• Character refinement

• Fruit of Spirit develops more fully

Wisdom and discernment:

• Hebrews 5:14: "Solid food is for the mature, who by constant use have trained themselves to distinguish good from evil"

• Spiritual perception sharpens

None of these require ongoing willful sin. Growth is in depth, not in excusing failure.

6. Immediate transformation + ongoing growth

Both happen:

Immediate transformation at salvation:

2 Corinthians 5:17: "Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!"

• New creation (immediate)

• Old passed away (immediate)

• New has come (immediate)

1 Corinthians 6:9-11: "And that is what some of you were. But you were washed, you were sanctified, you were justified"

• "Were" (past tense - used to be that way)

• All three aorist tense (completed actions)

• Happened at conversion

Titus 3:5: "He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit"

• Saved (aorist - completed)

• Washing and renewal (transformation)

Ongoing growth after salvation:

2 Corinthians 3:18: "And we all... are being transformed"

• Present tense continuous

• Ongoing process

Ephesians 4:15: "Instead... we will grow to become in every respect the mature body"

• Future growth expected

• Maturity developing

The pattern: Decisive transformation at salvation (no longer slaves to sin) + continuous growth in Christlikeness.

7. The difference between growth and excuse

Legitimate progressive sanctification:

• Temptations that once overwhelmed → become easier to resist

• Areas of weakness → strengthen over time

• Spiritual disciplines → become more natural

• Understanding → deepens

• Love and wisdom → increase

• Victory → becomes more consistent

Illegitimate excuse:

• "I'll always sin daily in thought, word, and deed"

• "Christians must commit adultery/theft/lies regularly"

• "Willful sin is inevitable and acceptable"

• "Can't help but keep sinning on purpose"

• "Pattern of deliberate rebellion is normal"

First is biblical; second contradicts Scripture.

8. The New Testament baseline vs. growth

Baseline expectation for all believers:

1 John 3:6: "No one who lives in him keeps on sinning"

• Present tense: not continuing in sin pattern

• Baseline, not advanced spirituality

1 John 3:9: "No one who is born of God will continue to sin, because God's seed remains in them"

• Birth from God = doesn't continue in sin

• Basic reality of new birth

1 John 5:18: "We know that anyone born of God does not continue to sin"

• Anyone born of God (all believers)

• Not special category

This is the starting point, not the finish line.

Growth from this baseline:

• Victory becomes easier

• Resistance stronger

• Temptations less powerful

• Spiritual perception sharper

• Love deeper

• Wisdom greater

9. Hebrews shows both transformation and growth

Hebrews 10:10, 14:

"We have been made holy through the sacrifice of the body of Jesus Christ once for all... By one sacrifice he has made perfect forever those who are being made holy"

Two aspects:

• "Have been made holy" (perfect tense - completed with ongoing results)

• "Are being made holy" (present tense - ongoing process)

Both simultaneously:

• Positional holiness (standing before God) = complete

• Progressive holiness (transformation process) = ongoing

Hebrews 6:1: "Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity"

• Moving forward (progression)

• To maturity (goal)

• From elementary (starting point already established)

10. The danger of misunderstanding "progressive"

If "progressive sanctification" means:

• Must keep sinning willfully for decades

• Can't overcome deliberate rebellion

• Pattern of willful sin is inevitable

• Commands to "stop sinning" are theoretical

Then:

• New Testament commands are lies

• 1 John 3:6, 9 is false

• Victory promises are deceptive

• New Covenant provides no real power

But if "progressive sanctification" means:

• Growing deeper in Christlikeness

• Strengthening in weak areas

• Increasing in love and wisdom

• Developing spiritual disciplines

• While maintaining victory over willful sin

Then:

• New Testament commands make sense

• 1 John 3:6, 9 is true

• Victory promises are real

• New Covenant power is actual

11. Examples of immediate obedience with ongoing growth

The Philippian jailer (Acts 16:30-34):

Immediate transformation:

• Washed their wounds (immediate compassion - was cruel jailer)

• Baptized immediately (obedience)

• Fed them (hospitality)

• Filled with joy (Spirit's fruit)

Ongoing growth (implied):

• Would learn more about Christ

• Grow in knowledge

• Develop in faith

• Mature over time

Both: Immediate decisive change + ongoing development

Zacchaeus (Luke 19:1-10):

Immediate transformation:

• "Look, Lord! Here and now I give half of my possessions to the poor"

• "If I have cheated anybody... I will pay back four times the amount"

• Immediate restitution

Ongoing growth (implied):

• Would learn to follow Jesus

• Grow in discipleship

• Develop in faith

12. Our position harmonizes both realities

We affirm:

• Sanctification is progressive (ongoing growth)

• Never "arrive" until glorification

• Continuous transformation into Christ's image

• Always room for deeper knowledge, love, wisdom

• Spiritual disciplines develop over time

• Maturity increases progressively

We also affirm:

• Immediate commands to stop sinning (Eph 4:25, 28, 31; Col 3:8)

• Believers don't continue in sin (1 John 3:6, 9)

• Victory over willful sin is expected baseline (not advanced spirituality)

• New birth brings immediate transformation (2 Cor 5:17, 1 Cor 6:11)

• Pattern of life is righteousness, not sin (1 John 2:29)

We distinguish:

• Growth in depth (knowledge, love, wisdom, strength) from Permission for willful sin (ongoing deliberate rebellion)

• Progressive maturity (becoming more Christlike) from Progressive moral failure (continuing in sin patterns)

• Ongoing process (sanctification continues) from Ongoing excuse (willful sin is inevitable)

Conclusion:

Progressive sanctification is biblical and necessary—we grow in knowledge, love, faith, wisdom, and Christlikeness throughout our lives (Phil 1:6, 2 Peter 3:18, 2 Cor 3:18). But this doesn't mean believers must continue in willful, deliberate sin patterns. New Testament commands require immediate obedience and cessation of sinful practices (Eph 4:25, 28, 31; Col 3:8) - these are present tense imperatives (do it now), not gradual improvement suggestions. Paul acknowledged ongoing pursuit and growth (Phil 3:12-14) while maintaining clear conscience and faithfulness (1 Cor 4:4, 2 Tim 4:7). Progressive sanctification involves growing deeper in areas like knowledge (Col 1:10), love (Phil 1:9), faith (2 Thess 1:3), spiritual strength (resistance to temptation becomes easier), and Christlikeness (2 Cor 3:18) - not excusing ongoing willful rebellion. Both happen: immediate transformation at salvation (2 Cor 5:17 - new creation; 1 Cor 6:11 - were washed, sanctified, justified) plus continuous growth afterward (2 Cor 3:18 - being transformed). The baseline for all believers is not continuing in sin (1 John 3:6, 9) - this is starting point, not finish line. Growth is in depth and strength, not in permission to sin willfully. This harmonizes all Scripture: commands to immediate obedience, victory over sin's dominion, ongoing growth in grace, and ultimate glorification.

ATTACK #27: "Paul's Struggle in Romans 7"

Reference Text: Romans 7:15, 19

"I do not understand what I do. For what I want to do I do not do, but what I hate I do... For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing."

The Objection: "Paul himself confesses he keeps doing the evil he doesn't want to do. If the apostle Paul struggled with ongoing sin, how can you teach believers can live without it?"

The Defense:

1. Romans 7 describes the believer's unwillful struggle, not pre-conversion state

Traditional Reformed view: Romans 7 = Paul before conversion

Our view: Romans 7 = Believer's struggle with unwillful sin (sin not leading to death - 1 John 5:16-17)

Evidence Romans 7 is about believers:

Romans 7:22: "For in my inner being I delight in God's law"

• Unregenerate person doesn't delight in God's law

• Romans 8:7: "The mind governed by the flesh... does not submit to God's law, nor can it do so"

• Delight in law = believer's heart

Romans 7:25: "So then, I myself in my mind am a slave to God's law"

• "Slave to God's law" in the mind

• This is believer's orientation

• Unregenerate are slaves to sin (Romans 6:17)

Romans 7:18: "For I know that good itself does not dwell in me, that is, in my sinful nature"

• "Sinful nature" (σάρξ, sarx) = flesh

• Acknowledges ongoing struggle with flesh

• But heart desires good

2. This is precisely the "unwillful sin" category we teach

Our framework distinguishes:

Willful sin (1 John 5:16-17 - "sin leading to death"):

• Premeditated, deliberate

• Heart agreement with evil

• Malicious intent

• "What I want to do" when want is evil

• Can be overcome through spiritual-mindedness (Romans 8:5-6)

Unwillful sin (1 John 5:16-17 - "sin not leading to death"):

• Romans 7 struggle - "What I hate I do"

• Despite resistance, not from desire

• No heart agreement with evil

• Internal conflict between Spirit and flesh

• Requires ongoing confession (1 John 1:9)

Romans 7 is the perfect description of unwillful sin.

3. The key phrases show this is unwillful

Romans 7:15: "What I want to do I do not do, but what I hate I do"

Key word: "Hate" (μισῶ, misō)

• Hates the evil he does

• Not: desires it

• Not: plans it

• Not: agrees with it in heart

• But: hates it

This is the opposite of willful sin.

Romans 7:19: "For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing"

Key phrase: "Do not want"

• Active rejection in will

• Desires the good

• Doesn't want the evil

• Yet struggles with doing it

Romans 7:20: "Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it"

• "I do not want" (will is aligned with good)

• "Sin living in me" does it (flesh pulls contrary to will)

• Genuine internal conflict

4. Romans 7 vs. Romans 8 shows the progression

Romans 7: The struggle with flesh

Romans 7:24: "What a wretched man I am! Who will rescue me from this body that is subject to death?"

• Cry for deliverance

• Acknowledges struggle

• Desires rescue

Romans 7:25a: "Thanks be to God, who delivers me through Jesus Christ our Lord!"

• Answer: Jesus Christ delivers

• Deliverance is real

Romans 8: Victory through the Spirit

Romans 8:1-2: "Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death"

• No condemnation (not condemned for Romans 7 struggle)

• Set free from law of sin and death

• Victory through Spirit

Romans 8:13: "For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live"

• By the Spirit (power source)

• Put to death misdeeds (active victory)

• You put to death (human agency empowered by Spirit)

The progression: Romans 7 (struggle) → Romans 8 (victory through Spirit)

5. The context: Law's inability vs. Spirit's power

Romans 7 theme: Law cannot deliver from sin

Romans 7:7-13: Law reveals sin but doesn't provide power Romans 7:14-25: Struggle under law without Spirit's power

Romans 8 theme: Spirit provides power for victory

Romans 8:3-4: "For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son... in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit"

Key: Law's requirement IS met in those who live by Spirit

Romans 8:5-6: "Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace"

Two categories:

• Flesh-dominated: Mind set on flesh, leads to death

• Spirit-dominated: Mind set on Spirit, leads to life and peace

Believers are in second category: Romans 8:9 - "You, however, are not in the realm of the flesh but are in the realm of the Spirit"

6. Romans 7 describes struggle, not inevitable defeat

What Romans 7 shows:

• Internal conflict exists (Spirit vs. flesh - Galatians 5:17)

• Desire for good (heart aligned with God)

• Struggle with execution (flesh pulls contrary)

• Need for deliverance (which Christ provides)

What Romans 7 does NOT show:

• Inevitable defeat in every situation

• Permission for willful sin

• Excuse for deliberate rebellion

• No possibility of victory

Romans 7:25b: "So then, I myself in my mind am a slave to God's law, but in my sinful nature a slave to the law of sin"

Two aspects of believer:

• Mind: Slave to God's law (desires good)

• Flesh: Still experiences pull of sin

But Romans 8 shows: Spirit empowers victory over flesh.

7. Galatians 5 parallels Romans 7-8

Galatians 5:17: "For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want"

The conflict (same as Romans 7):

• Flesh vs. Spirit

• Ongoing battle

• Internal struggle

Galatians 5:16: "So I say, walk by the Spirit, and you will not gratify the desires of the flesh"

The victory (same as Romans 8):

• Walk by Spirit (solution)

• Will NOT gratify flesh desires (victory promised)

• Condition: walking by Spirit

Galatians 5:24: "Those who belong to Christ Jesus have crucified the flesh with its passions and desires"

• Crucified the flesh (past tense action)

• Decisive break with flesh's dominion

• Doesn't mean flesh no longer tempts

• Means flesh no longer rules

8. Our position integrates Romans 7 and 8

Romans 7 describes:

• Unwillful struggles we acknowledge and experience

• Internal conflict that continues

• Desire for good despite failures

• Cry for deliverance

Romans 8 provides:

• Victory through Spirit over willful sin

• No condemnation for struggles (8:1)

• Set free from sin's dominion (8:2)

• Power to put to death misdeeds (8:13)

Both together:

• Romans 7 struggle with unwillful failures

• Romans 8 victory over willful rebellion

• Harmonizes perfectly with our framework

9. Paul's other writings confirm this reading

Paul acknowledges ongoing struggle:

1 Corinthians 9:27: "No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified"

• Ongoing discipline required

• Real danger exists

• Must keep flesh under control

But also affirms victory:

1 Corinthians 4:4: "My conscience is clear, but that does not make me innocent. It is the Lord who judges me"

• Clear conscience (no known willful sin)

• Still humble before God's judgment

2 Timothy 4:7: "I have fought the good fight, I have finished the race, I have kept the faith"

• Fought successfully

• Finished well

• Kept the faith throughout

Balance: Ongoing struggle with flesh (Romans 7) while maintaining victory through Spirit (Romans 8).

10. The practical application

Romans 7 struggle applies to:

• Moments of weakness despite good intentions

• Failures in patience, love, kindness despite desire

• Words spoken hastily despite knowing better

• Imperfect execution of good desires

• Areas of continuing temptation and battle

Romans 7 does NOT excuse:

• Premeditated adultery

• Calculated theft

• Deliberate lying

• Planned revenge

• Malicious gossip

• Any willful, deliberate sin

The distinction:

• Romans 7: "What I hate I do" (unwillful)

• Willful sin: "What I want to do that's evil" (heart agreement)

One describes struggle; the other describes rebellion.

11. The immediate context confirms believer identity

Romans 7 pronouns:

"I" throughout (first person):

• Romans 7:14: "I am unspiritual"

• Romans 7:15: "I do not understand"

• Romans 7:17: "it is no longer I myself who do it"

• Romans 7:22: "I delight in God's law"

Personal testimony, not theoretical discussion

Romans 7:25: "Thanks be to God, who delivers me through Jesus Christ our Lord!"

• Paul personally delivered

• Through Jesus Christ

• Present reality

If this were pre-conversion Paul, why say "delivers me through Jesus Christ" in present tense?

12. Our position explained clearly

We teach:

• Romans 7 describes unwillful sin (believer's struggle with flesh)

• This struggle continues throughout life

• Requires ongoing confession (1 John 1:9)

• Produces humility and dependence on grace

• Not willful, deliberate rebellion

We also teach:

• Romans 8 describes victory through Spirit over willful sin

• Set free from sin's dominion (8:2)

• Can put to death misdeeds by Spirit (8:13)

• Walk according to Spirit, not flesh (8:4)

• Willful sin can be overcome

Both chapters are true for believers:

• Struggle with unwillful failures (Romans 7)

• Victory over willful rebellion (Romans 8)

• Both experienced simultaneously

Conclusion:

Romans 7 describes the believer's struggle with unwillful sin (sin not leading to death - 1 John 5:16-17), not pre-conversion state or willful rebellion. Evidence: Paul "delights in God's law" (7:22 - unregenerate don't), is "slave to God's law" in mind (7:25), but struggles with flesh. Key phrases show unwillful nature: "what I hate I do" (7:15), "evil I do not want" (7:19), "I do not want to do" (7:20) - heart aligned with good, struggling with execution. This is precisely our "unwillful sin" category requiring ongoing confession (1 John 1:9). Romans 8 provides the answer: victory through Spirit (8:1-2), power to put to death misdeeds (8:13), living by Spirit not flesh (8:5-6). The progression: Romans 7 (struggle under law without Spirit's full power) → Romans 8 (victory through Spirit). Galatians 5 parallels: flesh vs. Spirit conflict (5:17 - like Rom 7), but "walk by Spirit and you will not gratify flesh" (5:16 - like Rom 8). Paul elsewhere shows balance: ongoing discipline needed (1 Cor 9:27) while maintaining clear conscience (1 Cor 4:4) and finishing well (2 Tim 4:7). Romans 7 struggle applies to unwillful failures, moments of weakness, imperfect execution despite good desires - NOT premeditated adultery, calculated theft, deliberate rebellion. Our position: Romans 7 = unwillful sin (ongoing struggle with flesh requiring confession), Romans 8 = victory over willful sin (through Spirit's power). Both chapters true for believers simultaneously.

ATTACK #28: "The 'Carnal Christian' Category"

Reference Text: 1 Corinthians 3:1-3

"Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly—mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere humans?"

The Objection: "Paul addresses 'worldly' (carnal) Christians. This proves Christians can remain carnal yet still be saved. Your theology denies this biblical category."

The Defense:

1. Context: Paul addresses immaturity, not willful ongoing sin

Paul's specific concerns:

1 Corinthians 3:3-4: "For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere humans? For when one says, 'I follow Paul,' and another, 'I follow Apollos,' are you not mere human beings?"

The issues:

• Jealousy and quarreling (relational immaturity)

• Divisions over leaders ("I follow Paul" vs. "I follow Apollos")

• Spiritual infancy (lack of maturity, not moral rebellion)

NOT the issues:

• Adultery, theft, idolatry

• Willful rebellion against God

• Persistent sin patterns

• Moral compromise

Critical distinction: Paul addresses immaturity (childishness), not immorality (willful sin).

2. "Worldly/Carnal" means immature, not living in willful sin

Greek: σαρκικός (sarkikos) = "fleshly, characterized by flesh"

Paul's usage here:

• Acting from human wisdom instead of Spirit's wisdom

• Immature in spiritual understanding

• Behaving like unbelievers in some relational areas (divisions)

• Not: living in sexual immorality, theft, idolatry

Evidence they're still God's people:

1 Corinthians 3:1: "Brothers and sisters" (ἀδελφοί, adelphoi)

• Family term

• Real relationship with God

• Not questioning their salvation

1 Corinthians 3:9: "For we are co-workers in God's service; you are God's field, God's building"

1 Corinthians 3:16: "Don't you know that you yourselves are God's temple and that God's Spirit dwells in your midst?"

• Spirit dwells in them

• They're God's temple

• Still in relationship despite immaturity

3. Paul's correction assumes they WILL grow

Hebrews 5:12-14 makes this explicit:

"In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again. You need milk, not solid food!... But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil"

Key phrase: "Ought to be teachers"

• Growth expected

• Staying on milk = problem to correct

• Not acceptable permanent state

Paul wrote 1 Corinthians to correct problems, not to establish "carnal Christian" as valid permanent category.

4. The same letter forbids ongoing sin patterns

1 Corinthians 6:9-10: "Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God"

Strong warning to same church:

• Those who practice these won't inherit kingdom

• "Do not be deceived" = don't fool yourself

• These sins exclude from salvation

Can't mean: "Carnal Christians can do all this and still be saved"

1 Corinthians 6:11: "And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God"

Key word: "Were" (past tense)

• No longer characterized by these things

• Transformation occurred at salvation

• Not: "are still doing these regularly"

5. Paul's patience has limits—discipline required

1 Corinthians 5:1-5 (immediately preceding chapter):

"It is actually reported that there is sexual immorality among you... You must hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord"

Paul commands:

• Excommunication from fellowship

• Hand over to Satan (removal from protection)

• Severe discipline

• Goal: restoration

Pattern: Paul tolerates immaturity temporarily, disciplines rebellion immediately.

6. The distinction: Immaturity vs. Rebellion

Immaturity (what Paul addresses in 1 Cor 3):

• Spiritual infancy (lack of growth)

• Jealousy and quarreling (relational issues)

• Following human leaders wrongly (misunderstanding gospel unity)

• Need for milk instead of solid food (lack of depth)

• Acting worldly in judgments and priorities (using fleshly wisdom)

Rebellion (what Paul disciplines in 1 Cor 5-6):

• Sexual immorality (1 Cor 5:1, 6:18)

• Idolatry (1 Cor 10:14)

• Getting drunk (1 Cor 11:21)

• Practicing sins listed in 6:9-10

Paul's response:

• Immaturity: Teach, correct, expect growth

• Rebellion: Discipline, excommunicate if necessary

7. Romans 8 shows "carnal Christian" isn't permanent category

Romans 8:5-8: "Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God's law, nor can it do so. Those who are in the realm of the flesh cannot please God"

If "carnal Christian" = ongoing fleshly living as lifestyle:

• Mind governed by flesh = death

• Hostile to God

• Does not submit to God's law

• Cannot please God

Romans 8:9: "You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ"

Paul's declaration to Christians:

• "Not in the realm of the flesh" (negative)

• "But in the realm of the Spirit" (positive)

• If Spirit dwells = belong to Christ

Christians are NOT "carnal" as permanent lifestyle.

8. How "carnal Christian" doctrine is misused

Common misuse:

• "I'm saved, just carnal" → excuse for ongoing sin

• "Some Christians live worldly lives permanently" → tolerance of rebellion

• "Justification without sanctification" → false assurance

• "Once saved, can live however I want" → license to sin

This contradicts:

Romans 6:1-2: "What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?"

Romans 6:15: "What then? Shall we sin because we are not under the law but under grace? By no means!"

Galatians 5:13: "You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh"

1 Peter 2:16: "Live as free people, but do not use your freedom as a cover-up for evil"

9. The actual categories in 1 Corinthians

Three groups Paul identifies:

1. Natural person (ψυχικός, psychikos) - 1 Cor 2:14:

"The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit"

• Doesn't accept things of Spirit

• Can't understand spiritual things

• Unregenerate person

2. Spiritual person (πνευματικός, pneumatikos) - 1 Cor 2:15:

"The person with the Spirit makes judgments about all things, but such a person is not subject to merely human judgments"

• Judges all things (discerns spiritually)

• Understands spiritual matters

• Mature believer

3. Carnal/Fleshly (σαρκικός, sarkikos) - 1 Cor 3:1:

"Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly—mere infants in Christ"

• Believer acting like natural person in some areas

• Immature Christian (infant in Christ)

• Temporary state needing correction, not permanent category

Paul's expectation: #3 should become #2, not stay #3 indefinitely.

10. James' parallel teaching

James 1:22-24: "Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like"

Hearing without doing:

• Self-deception

• Like looking in mirror and forgetting

• Not true discipleship

James 2:14: "What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?"

Answer: No - faith without deeds is dead (James 2:17)

"Carnal Christian" who claims faith but lives in ongoing rebellion = dead faith that doesn't save.

11. Jesus' warnings about false professors

Matthew 7:21-23: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'"

Those who say "Lord, Lord":

• Verbal profession

• Even impressive religious activities (prophecy, miracles)

• But don't do Father's will

Jesus' verdict: "I never knew you"

• Not: "I knew you but you were carnal"

• But: "Never knew you" (were never saved)

Doing Father's will is required, not optional.

12. Our position on 1 Corinthians 3

We affirm:

• 1 Corinthians 3 addresses spiritual immaturity

• Jealousy, quarreling, divisions = childish behavior

• Paul expected them to grow up

• They were genuine believers (Spirit dwelt in them)

• Immaturity is problem to correct, not acceptable state

We deny:

• "Carnal Christian" as permanent valid category

• Can live in ongoing rebellion and still be saved

• Pattern of willful sin is acceptable for believers

• Transformation is optional

The passage teaches:

• Believers can be immature (problem)

• Should grow to maturity (expectation)

• Carnality is diagnosis of illness, not description of health

• Paul wrote to correct it, not endorse it