Making Sense of Salvation: One of Seven Parts from Grudem's Systematic Theology

Making Sense of...

by Wayne Grudem

With clear writing---technical terms kept to a minimum---and a contemporary approach, emphasizing how each doctrine should be understood and applied by present-day Christians, Making Sense of Salvation explores God's common grace to redeem those who will be saved, and to demonstrate his goodness, mercy, justice, and glory. Topics include but are not limited to the order of salvation---from God's choice of people to be saved to the chosen people receiving a resurrection body; effective calling---the act of God the father speaking through the human proclamation of the gospel to summons people to himself in saving faith; regeneration---a secret act of God in which he imparts new spiritual life to us; and glorification---when Christ returns and raises from the dead the bodies of all believers for all time who have died. Written in a friendly tone, appealing to the emotions and the spirit as well as the intellect, Making Sense of Salvation helps readers overcome wrong ideas, make better decisions on new questions, and grow as Christians.

Genres: Theology

225 pages, Kindle Edition

Published February 1, 2011

About the author

Wayne Grudem (PhD, University of Cambridge; DD, Westminster Theological Seminary) is research professor of theology and biblical studies at Phoenix Seminary, having previously taught for 20 years at Trinity Evangelical Divinity School. Grudem earned his undergraduate degree at Harvard University, as well as an MDiv from Westminster Seminary. He is the former president of the Evangelical Theological Society, a cofounder and past president of the Council on Biblical Manhood and Womanhood, a member of the Translation Oversight Committee for the English Standard Version of the Bible, the general editor of the ESV Study Bible, and has published over 20 books, including Systematic Theology, Evangelical Feminism, Politics—According to the Bible, and Business for the Glory of God.

Reviews

[Darrell George · Rating 1 out of 5]

This review is written with the bias —the Bible is the sole authority for faith and practice. Many Christians today view their Bible under the lens of a theological system such as Reformed or Dispensation theology. In contrast, the early church had "the faith that was once for all delivered to the saints" (Jude 3b).

It wasn't until scholars took residence in the church with their enlightened views that were subsequently refined and incorporated into theological systems. An early influential scholar was Augustine of Hippo (A.D. 354-430). His views have been further refined over hundreds of years into what today is popularly called Reformed Theology. Should you desire to understand further how past scholars have heavily influenced the modern church, please consider the book titled, Will the Theologians Please Sit Down.

One's systemic theology no less determines their view of God and salvation and much more. So man's perception of God's character and the response God requires for salvation —all are at stake. Therefore, it's of outermost importance that each person allow God's Word to define their entire theological framework.

The Bible should not be interpreted under the lens of any man-made systematic theological system. The Bereans were not commended for checking to see if what they heard matched a theological system. Instead they were commended because the Scripture was their authority for faith and practice.

The purpose of this review is two fold —to expose some doctrinal errors espoused by Dr. Gruden and to challenge readers to allow God's Word to define their theological framework apart from any pre-packed, man-made theological system. Because of space and other considerations, only a few of my disagreements with this book will be covered.

Chapter 7

On the topic of legal justification, Grudem writes, "This declaration involves two aspects. First, it means that he declares we have no penalty to pay for sin, including past, present, and future sins." [end of quote; loc. 2417].

Where does the Bible state one receives a pardon for future uncommitted sins upon entry into the family of God? Bible doctrine for the church should come after established principles of Biblical interpretation are correctly applied to Scripture —not from popular theologians like Grudem. The Bible makes no such claim. We have a complete Bible. This falsehood becomes an authoritative overlay in God's Word.

Grudem goes on to writes, "After a long discussion of justification by faith alone (Rom. 4:1-5:21), and a parenthetical discussion on remaining sin in the Christian life, Paul returns to his main argument in the book of Romans and tells what is true of those who have been justified by faith: 'There is therefore now no condemnation for those who are in Christ Jesus.'" (8:1)" [end of quote; loc. 2428]. Let's plow in and uncover the truth.

First, he provided no scriptural support for his earlier thesis that every believer receives a package at salvation where all future uncommitted sins were pardoned. Grudem deceives his readers by stating an assumption as if an established fact.

Secondly, the verse he quoted only describes those who are in the faith in the present: "There is therefore NOW no condemnation for those who are [right now] in Christ Jesus.'" (8:1). This verse doesn't describe (without exaggeration) that —once in Christ —always in Christ. Furthermore, those in Christ in the present have (in the present) no condemnation. When assumptions are read into the Bible as established facts, they introduce doctrines not intended by its authors.

Jesus said, "2 Every branch in me [in Christ] that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit" (John 15:2). Jesus went on to explain that the key to fruit bearing is willfully choosing to abide in Him: "If anyone does not abide [ongoing conditional choice] in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned." (16:6). The Bible can define our theological framework or popular, polished teachers like Grudem can.

Grudem continues his hypothetical theology: "The idea of full forgiveness of sins [including future] is prominent when Paul discusses justification by faith alone in Romans 4" [end of quote; loc. 2430].

So where are these promises in Romans 4? One has to wear Grudem's Reformed hypothetical glasses to find them. He provides verses 6-8, Psalms 103:12 and states: "This justification therefore clearly involves the forgiveness of sins." [end of quote; loc. 2430]. But these verses speak nothing about future uncommitted sins and these verses are written to those in ongoing faith, not to those who have shipwrecked their former faith.

False teachers twist God's Word into saying what God never wrote. Let's examine these verses and expose Grudem's assumptive theology. We will start with the verse prior (Rom. 6:5) so the audience (context) can be identified as those who are in ongoing faith:

"5 And to the one who does not work [as wages due without belief, see verse prior] but believes [ongoing belief!] in him who justifies [ongoing action] the ungodly, his faith is counted [ongoing action] as righteousness, 6 just [in the same/similar way] as David also speaks of the blessing of the one to whom God counts [ongoing action] righteousness apart from works: 7 “Blessed are those whose lawless deeds are [describes past sins] forgiven, and whose sins are covered [right now]; 8 blessed is [ongoing action; near context describes those with ongoing faith] the man against whom the Lord will not count his sin.” (Rom 4:5-8).

The passage above does not even discuss future uncommitted sins without adding assumptions to the text. If our theology is to be correct, it must DRAW OUT truth from God's word and seek to mirror an understand of the original audience. In contrary, reading theology into scripture adulterates God's holy Word. The correct interpretation comes to those who DRAW OUT using good rules of interpretation.

The second proof text for Grudem's false theology where believers receive a pass at salvation for all future, uncommitted sins is Psalms 103:12. Here is the passage including the verses before and after for context:

"11 For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him [those in present, ongoing faith!]; 12 as far as the east is from the west, so far does he remove our [ongoing believers] transgressions from us. 13 As a father shows compassion to his children, so the Lord shows compassion to those who fear him [believers]. (Psa 103:11-13). The verse that Grudem provided (Psa 103:12) is sandwiched by two verses that describe those who continue in the faith! Again, these verses don't comment on future, uncommitted sins without exaggerating the text.

The sure way to know how God defines the doctrine of justification is to invest time reading and studying God's Word (not Grudem's book!) without a pre-packaged, man-made theological system. The Apostle Paul warned: "3 For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers [such as Grudem] to suit their own passions [such as "all your future sins are covered"], 4 and will turn away from listening to the truth and wander off into myths." (2 Tim.4:3-4).

God's Word teaches at least two fundamental aspects related to Justification. First, at salvation (Rom. 5:1,9; 10:10; 1 Cor. 6:11, etc.) a sinner is declared righteous by God. This is often described as a courtroom scene. Newly declared righteous sinners don't receive a pass granting them forgiveness of future uncommitted sins. Many warning passages are written to believers. Here are just a few: Galatians 5:16-24; 1 Corinthians 1:9-11; John 15:1-11; Hebrews 3:12-15; Colossians 1:21-23; Matthew 6:14-15; Mark 11:25; etc.

A second aspect of justification is conditional on ongoing faith in Jesus Christ. Grudem is correct when he writes, "The second aspect of God's declaration in justification, then, is that we have [ongoing] the merits of perfect righteousness before him" [end of quote; loc. 2455]. But Grudem omits an important Biblical truth —ongoing justification is conditional on remaining in belief. Let's examine some verses that teach that justification is conditional on remaining in the faith. Keep in mind as you read these verses that the Bible does not contradict itself.

"22 the righteousness of God through faith in Jesus Christ for all who believe [ongoing belief]. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are JUSTIFIED [verb: right now in the present; this ongoing justification is conditional see verse 22] by his grace as a gift [ongoing, conditional gift], through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former [past sins] sins. 26 It was to show his righteousness at the present time, so that he MIGHT be just and the JUSTIFIER of the one who has faith [right now] in Jesus. 27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? [an ongoing action] No, but by the law of faith [ongoing action]. 28 For we hold that one is JUSTIFIED [in the present] by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since God is one—who will justify [future verb] the circumcised by faith and the uncircumcised through faith." (Rom. 3:22-30).

More verses that declare one must remain in the faith to experience ongoing justification:

"5 And to the one who does not work [as wages due; see prior verse] but believes [present tense; ongoing action; conditional truth] in him who justifies [in the present] the ungodly, his faith is counted [ongoing] as righteousness," (Rom 4:5).

"Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” (Gal. 3:11).

"You are severed from Christ, you who would be justified by the law; you have fallen away from grace." (Gal. 5:4).

"so that being [right now] justified by his grace we MIGHT become heirs according to the hope of eternal life." (Titus 3:7).

"You see that a person is justified by works and not by faith alone. [real faith will show itself in works]" (James 5:24).

Grudem wrongly suggests that the justification of Romans 5:1 is a completed action (against the numerous passages just provided); There are no contradictions in Scripture. Here is the verse: "Therefore, since we have been justified [a stated past fact] by faith, we have [right now] peace with God through our Lord Jesus Christ." (Rom 5:1). For this verse Grudem writes, "The aorist passive participle dika'thentes placed before the main verb conveys the sense of a completed event prior to the present tense main verb, “We have peace,” giving the sense, “Since we have been justified by faith, we have peace.” [end of quote; loc 2681].

I own several Greek grammar books. There is no rule in Greek grammar that when a passive verb is placed before a present tense verb, it makes the passive verb a completed action. Grudem's claim is subjective and has no support from Greek grammar; it counters numerous passages provided that justification is conditional on remaining in the faith.

According to Greek grammar, the aorist tense alone (outside of context and grammatical features) does not indicate if an action is complete. The Greek aorist verb tense is the most abused tense for the sake of theology. Dr. Grudem is well educated and knows better. His "completed action" theology for Romans 5:1 is not an exegetical established fact.

There are additional passages that could be provided that teach salvation is conditional on remaining in the faith. Here are a few more:

"12 Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall [an implied possibility] away from the living God. 13 But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. 14 For we have come to share in Christ, if [conditional] indeed we hold our original confidence firm to the end." (Hebrews 3:12-14).

"47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved [salvation is not a completed action]." (Acts 2:47).

"15 For we are the aroma of Christ to God among those who are BEING saved and among those who are perishing, 16 to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things?" (2 Cor. 2:15-16).

"“For God so loved the world, that he gave his only Son, that whoever believes [ongoing participle; active voice] in him should not perish but have [in the present] eternal life." (John 3:16).

Chapter 11 "THE PERSEVERANCE OF THE SAINT (REMAINING A CHRISTIAN)"

Grudem declares his definition of "perseverance of the saints". He writes, "The perseverance of the saints means that all those who are truly born again will be kept by God’s power and will persevere as Christians until the end of their lives, and that only those who persevere until the end have been truly born again."[end of quote; loc. 4035]. B

The Bible does not promise that every born again Christian will persevere and that those who fail to do so were never born again. God's Word is clear; everlasting life is conditional on ongoing faith in Jesus Christ; not every believer will persevere in the faith.

Grudem continues and writes, "All who are truly born again will persevere to the end" [end of quote; loc. 4056].

Grudem sounds convincing. Who defines your theology, scholars like Grudem, or the Word of God? He proceeds to quote verses where assumptions are required to validate his argument. The first passages he provides as proof is John 6:38-40. Here is the passage starting with verse 37:

"37 All that the Father gives [present tense, ongoing] me will come [future tense] to me, and whoever comes [present tense; ongoing requirement] to me I will never cast out" (John 6:37). 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks [conditional; requires ongoing action] on the Son and believes [conditional; requires ongoing action] in him should have eternal life, and I will raise him [those who "look" and "believes"; ongoing action] up on the last day.” John 6:38-40.

This passage does not guarantee progressive perseverance. In contrast, —those who do persevere will be saved. Salvation is conditional on remaining in the faith. Those who are never cast out in verse 37, are those who "comes" (ongoing) to Christ. Those who are raised up on the last day (v. 40) are the ones who "look" (ongoing) and "believes" (ongoing) in Christ.

He writes how it's God's will "that I should lose nothing", but fails to consider this promise is conditional according to verse 37: "and whoever comes" [present tense; ongoing requirement]. Also, Speaking of the twelve disciples, Christ stated He did lose one person (Judas) in John 17:12.

Summary of John 6:38-40: those who persevere to the end will be saved. This passage doesn't meet the benchmark that Grudem claims —"All who are truly born again will persevere to the end". Grudem's primary passage does not garantee all will persevere.

Grudem continues, "It seems hard to avoid the conclusion that everyone who truly believes in Christ (John 6:38-40; above) will remain a Christian up to the day of final resurrection into the blessings of life in the presence of God." [end of quote; loc. 4054]. Grudem once again omits the required response of ongoing faith. Again, the passage states, "For this is the will of my Father, that everyone who looks [present tense, underlying verb] on the Son and believes [present tense, underlying verb] in him should have eternal life, and I will raise him up on the last day.” John 6:40 After providing zero proof for his thesis that all in the faith will remain in faith, he deceitfully concludes that its "hard to avoid the [his] conclusion".

He provides a footnote (#2) for those who are smart enough to question his unsupported hypothesis —where he references an Arminian who has a correct interpretation of this passage. To Grudem's credit he correctly admits that the passage is conditional on remaining in the faith: " .. and while it is also true that Jesus here speaks not just of initial saving faith but of a faith that continues over time, [But notice how he invalidates it next] the verse does not go so far as to specify that “everyone who believes continuously [what's the difference!] until his or her death will have eternal life,” but rather simply says that “he who is presently in a state of believing in Christ” will have eternal life and Jesus will raise him up at the last day" [end of quote; loc 4535].

Another proof text provided by Grudem is John 10:27-29. Remember, Grudem is trying to prove the Calvinist doctrine that teaches that every true believer will persevere to the end of his or her life. Here is the passage: "27 My sheep hear [present tense, ongoing action] my voice, and I know [present tense, ongoing action] them, and they follow [present tense, ongoing action] me. 28 I give them [those I’d in verse 27] eternal life, and they [those I’d in verse 27] will never perish, and no one will snatch them [those I’d in verse 27] out of my hand. 29 My Father, who has given them [those I’d in verse 27] to me, is greater than all, and no one is able to snatch them [those I’d in verse 27] out of the Father’s hand.

The passage above doesn't promise that everyone who enters the faith will remain until the end. It does, however, promise that those (sheep) who "hear" Christ's voice (ongoing requirement), and "follow" Christ (ongoing requirement) have ("I give") "eternal life" and "they" (those who "hear" and "follow" in the present) "will never perish".

How does Grudem counter such a clear passage that teaches a conditional eternal security without promising everyone will endure? He spends time dealing with side issues such as "Christ's hand" and the definition of "shall never perish". What a sad commentary on this highly esteemed proponent of Calvinism.

When Jesus walked the earth 2000 years ago, his harshest words of rebuke were directed towards religious leaders who had corrupted the clear teachings of Scripture by their traditions. These religious leaders were educated scholars who were held in high esteem by the people. Today, Calvinism has become the new gospel. Fortunately, I believe most Calvists are saved and furthermore, can "rightly divide" the Word much better than Dispensationalists. My harshest words in this review are directed at Grudem —not most Calvinists. I believe in my heart he is probably saved, but he has sadly successfully influenced many to remain bondage to a theological system. The truth does not move and remains unpopular.

Review cut short because of space limitations. For the rest of the review and additional reviews, please go to my website. Your feedback is welcome. Keep the faith!

[Kingsley Layton · Rating 3 out of 5]

Part 5 of 7.
The latter part of this book is helpful in understanding salvation, but the first part insist on the elimination of free will via election.

Despite the obvious resolution of this argument using Molina's middle knowledge, or even trying a broad fore-knowledge, instead he prefers to insist that nowhere in the Bible does it say that you are truly free to choose anyway.
It's a really weak argument.

[Norjak · Rating 4 out of 5]

I think this achieves its purpose - balance of accessible and systematic/thorough (of author's view not like a lit. survey) without being overly academic. However, the categorization and ordering of 'components' of salvation, though it makes a reasonable system/ordering, feels a bit pedantic.

[Dave Courtney · Rating 2 out of 5]

It's a simple, easy read on the framework of salvation within systematic theology. It focuses on core doctrine, and avoids overly technical language (and the language it does use is framed by simple and concise explanations).

In its introduction, Grudem makes efforts to emphasize the necessary place of reading and understanding other positions on the central concepts that he deals with (order of salvation, regeneration, effective calling). Representing a strongly Calvinist slant, the teaching on salvation that is represented here will likely be received with some question by those who tend towards a different position. It should be noted that this book is not intended as an indepth representation of all sides of different views, and remains particular as it argues for its view. In this sense, Making Sense of Salvation refrains from getting too muddy in its exploration, and is content to simply offer a resource and concise summary of those on its particular point of view.

Given that I tend to move away from a Calvinist perspective myself when approaching different theological ideas such as salvation, I found the book somewhat narrow. At the most it addresses the other side of an issue by suggesting the familiar mantra of Calvinists arguments, which is simply to say that if you don't understand how it works and are still asking the same questions (about free will for example), then you really don't get Calvinism. While the suggesting that God's electing grace and human agency simply work together because God allows them to work together, and likewise answering the question of how to approach the negative side of election (that God also condemns and preordains some to Hell in His electing grace) with a prodding to focus on the positive, is a fair response, it remains largely unsatisfactory. And that simply suggests that beyond standing as a simple introduction to a systematic Calvinist leaning theology of salvation, the book fails to contribute much to a broader discussion.