The Gospel Message
In this position statement, the basic Gospel message presented in the Bible
is briefly explained. The material below is divided into several sections:
I. The Simple Gospel, II. The Biblical Description, III. Background, IV. The
Biblical Doctrines of Grace, V. TULIP, VI. The Theology of Grace, VII.
Advanced Theology, and VIII. Grace Applied.
(To obtain a pdf version of this page, click
here.)
I. The Simple Gospel
The word “Gospel” simply means good news. Even a child does not have difficulty
understanding the need for forgiveness and for a savior. The child can sing
“Jesus loves me, this I know, for the Bible tells me so.” However, there is
a great deal more profundity in this simple child’s song than may first meet
the eye. It is said that Karl Barth, when asked “What was the greatest
theological discovery that he had made during his life?”, after thinking
about it for some time, responded with “Jesus loves me, this I know, for the
Bible tells me so.” Whatever you may think of Karl Barth as a theologian,
this quotation serves to suggest that there is a considerable amount of
doctrine and theology behind the “simple” Gospel. The remainder of this
position statement is for those who would like a little more detail.
II. The Biblical Description
The “Gospel” is described by the Apostle Paul in the following words:
“Now I make known to you, brethren, the gospel which I preached to you, which
also you received, in which also you stand, by which also you are saved, if
you hold fast the word which I preached to you, unless you believed in vain.
For I delivered to you as of first importance what I also received, that
Christ died for our sins according to the Scriptures, and that He was buried,
and that He was raised on the third day according to the Scriptures, and that
He appeared to Cephas, then to the twelve. After that He appeared to more
than five hundred brethren at one time, most of whom remain until now, but
some have fallen asleep; then He appeared to James, then to all the apostles;
and last of all, as to one untimely born, He appeared to me also.”
I Corinthians 15:1-8 (NASB)
The above description of the Gospel by Paul may sound just a little strange
to many contemporaries. Notice that there is no mention of personal faith in
Jesus Christ, no vivid testimony of how one can accept Christ as savior, no
words of personal struggle, no description of seeking God, no indication of
making a decision for Christ, etc. What we do have is an appeal to history
(Christ died for our sins according to the Scriptures), and great emphasis on
the historical reality of the resurrection. It is all external to ourselves!
To fully explain what Paul means requires studying what he has written elsewhere
about the gospel and about Christ, but the essence here is that Jesus of
Nazareth was the promised Messiah and Savior and Son of God, i.e., He indeed
died for our sins, as attested by His resurrection! His sacrifice of Himself
as an atonement for sins was accepted by God, again as attested by His
resurrection.
The contrast with much of contemporary evangelicalism is noteworthy. There
is nothing here about how faith in Christ will make one healthy, or wealthy,
or will heal broken relationships. Such results are possible, but only
distract from the gospel message. The gospel is about the horrible condition
that mankind is in. Mankind’s condition is one of sin and alienation from God,
and of hopelessness, and of judgment to come. Man, in himself, can do nothing
about it. But God has done something. He has made a way of escape from
despair, and of restoration to fellowship with God, through the finished work
of Jesus Christ.
III. Background
Whereas the “Christian Foundations” position statement provides a big picture
overview of the Christian faith, this position statement is concerned with the
Gospel. Technically speaking, the word Gospel means good news, but in common
parlance it means the basic message of the Bible about how to be properly
related to God. Typically, the Gospel message does not usually include very
important doctrines such as the Divinity of Christ, the Virgin Birth,
Christ’s Resurrection, the inerrancy of Scripture, etc., although these may be
implied. The Gospel message is about our human condition before God and how
we can be properly related to Him. A complete study of such things will
likely include the Doctrine of Man, the Doctrine of God, Justification, and
Sanctification. However, a brief presentation is referred to as the Five
Points of Calvinism. If you are not from a church that holds to the Five
Points of Calvinism, please hear me out (see the last paragraph in this
section).
It is very easy to get so caught up in theological studies of one kind or
another, or in church growth, or in missionary endeavors, or doctrines that
divide one denomination from another, that the very basic teaching of the
Bible about how to be properly related to God can be lost. If it is lost in
teaching, in practice, and in personal experience, then what does any of the
rest of Christianity matter? This is the core of Christianity. If it is lost,
then all is lost.
While the Five Points of Calvinism have a long history, are contained within
the Creeds of many denominations, and have had enormous influence on preaching,
missions, evangelism, and as a foundation for Biblical studies and interpretation,
it has always had its detractors. Most evangelical Christians today can be
divided into either the Calvinistic camp or the Arminian camp. There are more
recent movements such Process Theology, etc., but to keep this position
statement brief, only Calvinism and Arminianism will be contrasted. Arminianism
has slowly gained ground over the last few centuries, and today may well
represent the majority view in American evangelicalism. However, Arminianism
is wrong (this is not just being stated without justification), and as
demonstrated in the books below (in those books are found the justification),
is unscriptural: that is, it is not the teaching of the Bible. However,
Arminianism does often appeal to “common sense” and the philosophy of this
age. The basic difference between Calvinism and Arminianism on the basic
Gospel message, is the difference between salvation being the work of God
alone, and salvation ultimately being in the hands of men.
Having said that, however, it is important to remember that most people who
become Christians as adults start out with Arminian views. R. C. Sproul
writes in his Chosen by God (see below) how he had a significant change to
Calvinism during his seminary days, primarily under the influence of John
Gerstner. Others can testify to a similar change of mind. I don’t think
that Sproul considers that he was not a Christian prior to his change. We
need to keep such things in mind! The Five Points of Calvinism help mature
Christians understand what has taken place in their lives, and to give proper
glory to God for it. It does not mean that our Arminian brothers are not
Christians. We are to teach the Gospel with love. If we have a more mature
understanding of these things we are not to use it as some self exalting
hammer, but to be better servants. Nevertheless, many can testify that a
good understanding of the doctrines of grace, as summarized in the five
points of Calvinism, can be extremely helpful to the Christian desiring to
know God and grow in sanctification.
IV. The Biblical Doctrines of Grace
Below are several books that explain the doctrines of the Five Points of
Calvinism. In this section, the focus is upon the doctrines of the Five
Points, and the Scriptural support for them. That is, this section is
concerned with establishing that the Five Points are taught in the Bible.
David N. Steele, Curtis C. Thomas, and S. Lance Quinn, The Five Points of
Calvinism: Defined, Defended, and Documented, 2nd edition, P&R Publishing,
2004.
  The second edition of this book is the
fortieth anniversary edition: the first
edition was published in 1963. The first edition was very well received, used,
and distributed. R. C. Sproul writes on the back cover that “This latest
edition is even better than the original.” Phillip G. Ryken writes “The best
and the most complete short introduction to the doctrines of grace.” Briefly
stated, this is probably the best book available on the five points of
Calvinism. The complete book is just a little over 250 pages long. However,
Part One, The Five Points Defined: Their Origin and Contents, which does as
the title suggests, describes the five points, is only 15 pages. Part Two,
The Five Points Defined: Their Biblical Support, which includes the full
Scriptural passages printed, not just referred to, is another 55 pages.
Therefore, this book succinctly states the five points, and then provides
the Scripture that indicates that the Bible teaches these five points with
great clarity. Part Three, which is much longer, provides a significant
bibliography for those who wish to study the topics in detail. Then the book
concludes with eight appendices, which are essays by several authors. This
book is highly recommended as a very significant and useful introduction to
the Five Points of Calvinism, and provides strong Scriptural reasons for
concluding that these five points are taught in the Bible.
Dave Hunt and James White, Debating Calvinism: Five Points, Two Views,
Multnomah Publishers, 2004.
  Among evangelicals, there are two
dominant views concerning what the Bible teaches about the basic Gospel
message: these doctrines include basic understandings about God, about the
nature of man, and how a proper relationship with God is achieved. These two
views, as mentioned above, are usually labeled Calvinism and Arminianism.
Usually a single book will present one side or the other. This book is unique
in that it presents a debate between advocates of the two views. As the title
suggests, the focus is on one of those views, namely Calvinism. James White
argues for Calvinism, while Dave Hunt takes the opposing view. As iron
sharpens iron, this approach is excellent in bringing both points of view to
the question of the basic Gospel message. It is usually conceded that if you
argue against Calvinism, you argue for Arminianism, as the two views are
mutually exclusive. In my opinion, White wins this argument, but it can also
be said that the questions and opinions of the other side, argued by Hunt,
enhances just what it is that White argues for. The result is a far better
understanding of the issues involved. I come away from this book feeling
that Hunt does not really understand the issues. And yet, visiting his web
site at
http://www.thebereancall.org,
and reading his statement of faith,
etc., it is noted that he takes a strong position on many basic Christian
doctrines. What this indicates, it seems to me, is that what one truly
believes is seldom obvious, but rather takes critical discussion or debate
to bring it out.
James R. White, The Potter’s Freedom: A Defense of the Reformation and a
Rebuttal of Norman Geisler’s Chosen But Free, second edition, Calvary
Press, 2009.
  This book by James White is primarily a
rebuttal of Norman Geisler’s book Chosen But Free (see immediately
below) but he has written such a detailed rebuttal that it has become one of
the best positive statements of the five points of Calvinism in print. There
are more than twenty five endorsements for the book printed in this edition.
Geisler claims to be a moderate Calvinist, but White finds little difference
between Geisler’s position and Arminianism. With careful exegesis, White
shows where Geisler has gone astray, and in the process demonstrates that the
Bible teaches each of the five points of Calvinism.
Norman L. Geisler, Chosen But Free: A Balanced View of God’s Sovereignty
and Free Will, third edition, Bethany House, 2010.
  Geisler claims to be a “moderate
Calvinist,” but as White has found in the immediately above book, he is an
Arminian, based on the doctrines that he writes and teaches. From this book
by Geisler, there is no clear statement as to what he believes (there are
contradictions, as pointed out by White), and there is no clear statement on
his web site either. It would seem that he is one of the more out-spoken
Arminians alive today. He may not embrace the label, but it seems to fit.
This book by Geisler is included here only because it is the book that White
is responding to immediately above, and White provides a very detailed
defense of the doctrines of grace.
The five points of Calvinism were originally presented by the Synod of Dort
(1618-1619) in the Netherlands in response to the five points of Arminianism.
It is, therefore, a curiosity of history that the “Doctrines of Grace” agenda
was set by Arminians. Often entire books devoted to the doctrines of grace
limit themselves to these five points only. Yet, the greatest of all
doctrines of grace, upon which the church stands or falls, namely the
doctrine of justification by faith alone, while implicit within the five
points of Calvinism, is not explicit there. Probably the best and most
comprehensive book that presents the doctrine of justification by faith alone
as the teaching of the Bible is the following one by White:
James R. White, The God Who Justifies: A Comprehensive Study of the
Doctrine of Justification, Bethany House, 2001.
  After spending several chapters on
background material, White comes to what I consider to be the heart and most
valuable contribution of this book, and that is the careful and detailed
exegesis of Biblical passages establishing that the doctrine of justification
by faith alone is what is taught in the Bible. White gives detailed exegesis
of many passages from Romans and Galatians, but also from Ephesians, James,
II Corinthians, and Titus. The book is endorsed by Richard D. Phillips,
James M. Renihan, Fred G. Zaspel, Maurice Roberts, Joel R. Beeke, and Jay
E. Adams.
V. TULIP
A well-known acronym that describes the so-called five points of Calvinism is
TULIP, where each letter represents one of the five points: T for Total
depravity, U for Unconditional election, L for Limited atonement, I for
Irresistible grace, and P for Perseverance of the saints. The letters form a
logical progression of Biblical doctrine as to a Christian’s relationship to
God. Each of these five points is well documented as being what the Bible
teaches by the references given in the previous section. There are Christians,
primarily Arminians, who dispute one or more of these five points. However,
the real concern for every Christian should be to determine what the Bible
teaches, and not what one might prefer given their current way of thinking,
often greatly influenced by non-Christian philosophy of our culture. Many
have come to love these doctrines as they present a consistent and logical
understanding of how God interacts with His fallen creatures, and yields a
great deal of understanding about the world around us.
For example, total depravity, when fully understood, yields a mature
understanding of fallen mankind’s present condition. It goes a long way
toward understanding all the wars, crime, and violence in this world. In
Christian doctrine, it explains why it is that an individual can contribute
nothing in securing his own salvation. The Bible describes man as lost in
sin and spiritually dead, unable to do anything pleasing to God apart from
His redeeming grace.
Given total depravity, the absolute need for unconditional election becomes
clear. God, in His infinite wisdom, and for reasons presently unknown to us,
has elected some to eternal life through His Son Jesus Christ. God has done
for us what we could not do for ourselves: without His election, none would
be saved. These are sobering thoughts to be sure, but this is what the Bible
reveals.
Limited atonement is perhaps the most disputed doctrine of the five points,
but it follows logically from the first two. Given unconditional election and
that not all are Christians, it follows that Christ’s atonement did not apply
to all, only to the elect. Considering the alternatives should make this
clear. If Christ’s death did in fact actually atone for a particular
individual, that is that Christ’s righteousness has been imputed to that
person and his sins imputed to Christ, then that person must at some point
become a believer in Christ. Otherwise, Christ’s atonement for that person
would be ineffectual, which surely cannot be the case.
It also follows that if God does the electing, and Jesus Christ provided the
atonement for the elect, that God would then call each member of the elect to
faith in Christ via the work of the Holy Spirit and the hearing of His Word by
an irresistible grace. If God’s grace in election could be effectually
resisted, then that would mean that God’s election could be thwarted and
Christ’s atonement made of no effect.
It then logically follows that, given unconditional election, limited
atonement, and irresistible grace, that each member of the elect will
persevere unto the end. This does not mean that a Christian will never sin,
or even go through a period where it may appear that he has seriously
backslidden even to the point of living as though he has denied Christ.
History, and especially examples in the Bible, as David, illustrate otherwise.
What it means is, in the end, every member of the elect will persevere unto
the end. Christ has promised this, and given that justification is the work
of God alone, how could it be otherwise. This can be of great assurance to a
doubting believer perhaps overly scrupulous about their own sins. It does not
at all allow for any believer to be presumptuous.
The above briefly summarized five points, in my opinion, should strongly
suggest that these doctrines are of crucial importance. While it is true that
one need not have a thorough understanding of these doctrines, or even to have
heard of them, to be a Christian, it is also true that as one matures in the
faith and desires to know God more intimately that these doctrines are of
vital importance. Some of those who profess adherence to these doctrines act
as those somehow they are not critical to the Christian faith. This is
bewildering to me. For those of us who did not have the privilege of a
Christian upbringing and were called to faith as adults, and have wandered for
years attempting to come to a mature understanding of such matters, these
doctrines are life affirming. They are the theological foundation of
understanding the Christian faith.
One more comment. Some seem to think that TULIP teaches that there is nothing
for the Christian to do. This is a misunderstanding. We should keep in mind
that the Bible is the revelation of God to Christians, to believers, and not
to those outside of the church universal. It may have some apologetic value,
or historical interest, etc., to non-Christians, but, again, it is God’s
revelation of Himself to believers. The Bible is full of admonitions to
follow the Lord, repent of sin, seek His face, etc. These teachings are for
believers. The parable of the sower should be sufficient to convince us of
this. Also, bear in mind that judgment will begin with the house of God.
Paul teaches us about gold, silver, wood and stubble as the result of such
judgment. We are to examine ourselves as to whether or not we are numbered
among the elect, and if we think so, what evidence do we have for it? And if
we are convinced that we are, then love for the things of God should indeed
flow from it. God has done for us what we cannot do for ourselves. We cannot
be justified by works, by any efforts of our own. But, works will flow from
a redeemed person’s life. We are justified by the work of Christ, that we may
bear good works that are pleasing to God.
VI. The Theology of Grace
Below are several books that explain the theology of the Five Points of
Calvinism. These books go beyond merely the doctrines of the Five Points
with Scriptural support, but rather include the interactions between
Scriptural passages and rational, philosophical, reasoning to further explain
and understand the Scriptural teaching.
Robert A. Peterson and Michael D. Williams, Why I am not an Arminian,
InterVarsity Press, 2004.
  This book and the immediately following
one form a pair, published by InterVarsity Press, with the purpose of
presenting the two dominant views among evangelical Christians. To get a
balanced perspective, both should be read. A review of this book is posted
on this web site. To see the review, click
here.
Jerry L. Walls and Joseph R. Dongell, Why I am not a Calvinist,
InterVarsity Press, 2004.
  See the immediately above book, which
together form a pair. A review of this book is posted on this web site.
To see the review, click
here.
R. C. Sproul, Chosen by God: Know God’s perfect plan for His glory and His
children, Tyndale House, 1994.
  This is a popular theological book on
predestination, that attempts to explain that while we certainly have the
perception that we choose God, and indeed Christians do, yet in reality behind
the scenes it is really God who has chosen us. From the back cover of the book:
“Predestination doesn’t create a whimsical or spiteful picture of God, but
paints the portrait of a loving God who provides redemption for radically
corrupt humans.” The doctrine of predestination is not easy, yet it is
taught in Scripture. Part of the difficulty that it poses for many of us,
is our undeveloped view of the nature of fallen mankind. As Sproul puts it
on page 34: “Non-Reformed views of predestination assume that every fallen
person is left with the capacity to choose Christ. Man is not viewed as
being so fallen that it requires the direct intervention of God to the degree
that Calvinism asserts.” This book provides a popular introduction to this
subject.
James Montgomery Boice and Philip Graham Ryken, The Doctrines of Grace:
Rediscovering the Evangelical Gospel, Crossway Books, 2009
[first published in 2002].
  This book is the final one that Boice
wrote. He was writing it, but had not completed it, prior to his death in
2000. Ryken, who was already an associate pastor at Boice’s Tenth Presbyterian
Church in Philadelphia at the time, and became Boice’s replacement as senior
pastor, completed the volume. Boice knew he was dying, and it was the
doctrines of grace that were on his mind. This book presents an excellent
discussion of the doctrines of grace.
James Buchanan, The Doctrine of Justification: An Outline of Its History
in the Church and of Its Exposition from Scripture, Solid Ground
Christian Books, 2006 [first published in 1867].
  Whereas James White’s book mentioned above
(The God Who Justifies) makes the valuable contribution that
justification by faith alone is taught in the Bible as the only means by which
to be made right in the sight of God, this book by Buchanan may well be the
best book available on the theology of this doctrine. This SGCB reprint has
a forward by Gerald P. Bilkes, an introduction by Roger Nicole, and is
endorsed by Ligon Duncan, Nick Willborn, and Joel R. Beeke. Beeke writes on
the back cover: “If you can only afford to read one book on justification,
read this definitive work.” The first part of the book is on the history of
the doctrine of justification, starting with the Old Testament, then
continuing with the Apostles up through modern (for Buchanan) times. Since
little, if anything, is new in theology, this work is surprisingly relevant
today. The second part of the book is on exposition of the doctrine of
justification, beginning with the meaning of the term “justification,” and
continuing through its relation to the work of the Holy Spirit.
VII. Advanced Theology
As one studies the doctrines of grace, it becomes increasingly apparent that
the five points of Calvinism stand or fall together. They form a consistent
world view of man, God, and how the two may be united. The first step, as
indicated above, is that these are the doctrines taught in Scripture. Then,
by studying the theology of grace, one can gain additional insights as to the
way these doctrines hang together, and how they philosophically and rationally
make sense of ourselves and the world we live in. A final step in this
development is coming to a mature understanding of the nature of man and
questions concerning autonomy and free will. This, ultimately, is probably
the heart of the differences between Calvinists and Arminians. Does man have
the final say about being a Christian or not? Does man have the ability to
respond to the Gospel message by an act of his free will? Did Christ, by His
death on the cross, actually save individuals, or did He just make salvation
possible and He awaits our individual decisions? These questions concerning
free will have been discussed for two millennia by Christians, and they, or
related questions such as the basic question as to whether there is any such
thing as a free will are actively pursued by secular philosophers also.
Secular philosophers who study the concept of free will, may well be concerned
with the very meaning of human life, as something beyond mere animal life, or
whether there is such a thing as mind, or soul. By far the best and most
influential book on free will written by a Calvinist is the one by Jonathan
Edwards. Recently, a paperback version of this book has been made available
by Yale University Press:
Jonathan Edwards, Freedom of the Will, edited by Paul Ramsay, Vol. 1
in The Works of Jonathan Edwards, Yale University Press, 2009
[hardcopy published in 1957].
  According to Perry Miller, general editor
of the Yale Works of Jonathan Edwards, this book “is the work through which
his [Edwards] fame has been most widely spread abroad”, and he refers to him,
reflecting Ramsay, as “the greatest philosopher-theologian yet to grace the
American scene”. Edwards himself, in his preface writes, “The subject is of
such importance, as to demand attention, and the most thorough consideration.
Of all kinds of knowledge that we can ever obtain, the knowledge of God, and
the knowledge of ourselves, are the most important.” Edwards’ primary
purpose in writing Freedom of the Will was to refute Arminianism.
Another key concept in what I am calling advanced theology is the sovereignty
of God. This appears to also be a major difference between Arminians and
Calvinists, and can be an almost impossible stumbling block for the secular
mind. I assume that all Christians profess that God is sovereign over all of
creation, but there are differences as to just what it means for God to be
sovereign. In the light of the study of the freedom of the will, as presented
by Edwards, man is quite limited as to what he can do. While mankind is
physically free to believe in Christ, inasmuch as there are no physical
constraints preventing him if he has heard the Gospel Message, but he is not
morally free to do so. Responding to the Gospel includes submitting to God
as sovereign Lord over all, something that is repulsive to secular mankind.
Such being the case, in order for a specific individual to respond to the
Gospel requires a sovereign act of grace by God. While this is presented in
the material referenced above, a more advanced and scholarly presentation is
given by John Piper in the book below. The title, The Justification of God,
refers to the Apostle Paul’s argument that God is just in choosing some for
life in Christ, and bypassing others:
John Piper, The Justification of God: An Exegetical and Theological Study
of Romans 9:1-23, second edition, Baker Academic, 1993.
  John Piper has written several well-received
books, but this one is probably his most scholarly, detailed, and advanced.
He spends over 200 pages explaining the first 23 verses in Romans, chapter 9,
one of the more controversial passages of Scripture, as it not only states
clearly the sovereignty of God in salvation, but also argues that God is just
in his sovereign acts in salvation. There is a good deal of background study
of the perspective that Paul is coming from, many footnotes, and a fair amount
of Hebrew and Greek, but not such that he cannot be understood by those
without knowledge of the original languages.
VIII. Grace Applied
The above doctrines of grace and accompanying theology will remain academic
unless applied in a personal way. The following books explain how to so apply
these doctrines of grace.
Horatius Bonar and Charles Hodge, Not What My Hands Have Done, Trinity
Foundation, 2005.
  The Protestant Reformation doctrine of
justification by faith alone through Christ alone is probably the most
important doctrine to come out of the Reformation, at least Martin Luther
thought so. This is how the above Five Points of Calvinism are applied to an
individual. For a review of this book (really two books, one by Bonar and one
by Hodge, in the same volume), click
here.
John Piper, Finally Alive: What Happens When We Are Born Again,
Christian Focus Publications, 2009.
  This book on new life in Christ and what
it means, is endorsed by many, such as D. A. Carson, Ian Murray, Bruce Ware,
and J. I. Packer. In endorsing this book, Thabiti Anyabwile writes in part
as follows: “The doctrine of the new birth is cheapened and hidden because so
many ‘professing Christians’ have not experienced the reality of the new
birth. The reality of the new birth is seemingly so little celebrated because
so few understand the majestic doctrine of the new birth.” This book by John
Piper is a good introduction to this subject. It may be obtained from Amazon,
as well as other book distributors, however, it is also available free, in pdf
format, from the following web site:
Finally Alive.