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"Free Grace" Theology: 5 Ways It Diminishes the Gospel
Must the gospel message include a call for people to repent of their sins? "No," say Free Grace advocates. Is evidence of a changed life an important indication of whether a person is truly born again? "No, again," these advocates say.
But in this book, Wayne Grudem shows how the Bible answers "Yes" to both of these questions, arguing that the Free Grace movement contradicts both historic Protestant teaching and the New Testament itself.
This important book explains the true nature of the Christian gospel and answers the question asked by so many people: "How can I know that I'm saved?"
But in this book, Wayne Grudem shows how the Bible answers "Yes" to both of these questions, arguing that the Free Grace movement contradicts both historic Protestant teaching and the New Testament itself.
This important book explains the true nature of the Christian gospel and answers the question asked by so many people: "How can I know that I'm saved?"
160 pages, Paperback
Published July 31, 2016
43 people are currently reading
180 people want to read
About the author
Wayne Grudem
123 books333 followersWayne 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.
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October 24, 2019
Wayne Grudem DESTROYS “free grace” theology and mows down straw men like a monster truck at a Scarecrow festival.
In all seriousness, this is a helpful addition to what many know as the Lordship Salvation debate (although Grudem rightfully shys away from using that term). Grudem is biblical, clear, and precise in arguing against theology of Zane Hodges and the like. While others have written on the topic (John MacArthur has a couple of good books), it would be hard to find a better go-to book for refuting the errors of “Free Grace” theology.
Here’s a video of Dr. Grudem explaining how
Free Grace theology devalues repentance.
In all seriousness, this is a helpful addition to what many know as the Lordship Salvation debate (although Grudem rightfully shys away from using that term). Grudem is biblical, clear, and precise in arguing against theology of Zane Hodges and the like. While others have written on the topic (John MacArthur has a couple of good books), it would be hard to find a better go-to book for refuting the errors of “Free Grace” theology.
Here’s a video of Dr. Grudem explaining how
Free Grace theology devalues repentance.
July 22, 2016
Theological disputes have a tendency of generating more heat than light. The controversy surrounding the so-called Free Grace movement is no exception. Ever since the landmark book by John MacArthur was published, The Gospel According to Jesus, competing camps have vigorously fought to maintain their ground. Indeed, both positions including the Free Grace view and the so-called Lordship position have fought as if their lives depended upon it.
But the debate did not find its genesis in the musings of John MacArthur. The debate is as old as the Protestant Reformation itself. The age-old questions remain: How does a sinful person stand in the presence of a holy God? On what basis is this sinner justified? What role (if any) do works play at the moment of justification? Is sanctification a necessary component of the Christian life? And, are works a necessary result of justification?
Disheartened, discouraged, and dismayed. These three terms do not adequately describe my thoughts about the initial reviews of Wayne Grudem's new book, Free Grace Theology: 5 Ways It Diminishes the Gospel. One review observes, "Wayne Grudem, is a Reformed Calvinist, so his views are skewed through Calvinist lenses.” The initial reviews fail to show any degree of constructive interaction with the book. One wonders if these early reviewers even bothered to read the book.
The Free Grace movement, whose primary tenets are found in Zane Hodges book, Absolutely Free. In that book, Hodges maintains, "… Lordship thought abandons the straightforward meaning of the word ‘believe’ and fills the concept of saving faith with illegitimate complications. The result is that the saving transaction is made much more complex than it actually is. But salvation really is simple and, in that sense, it is easy. After all, what could be simpler than to ‘take the water of life freely."
The primary tenets of the Free Grace movement include:
A two-tiered discipleship, or two classes of believers, those who believe but do not follow Christ and those who believe and cast all their hope and future on Christ.
No calls to repentance in evangelism.
Giving assurance to people who are backslidden or have denounced the Christian faith.
Rejecting the notion that good works accompany justifying grace.
Dr. Grudem’s primary contention is that the New Testament clearly teaches two principles which stand in opposition to the Free Grace movement:
Repentance from sin (in the sense of remorse for sin and an internal resolve to forsake it) is necessary for saving faith. Good works and continuing to believe necessarily follow from saving faith.
Grudem’s arguments against the Free Grace movement are summarized below:
First, the Free Grace movement misunderstands the doctrine of justification by faith alone and as a result, fails to truly teach the doctrine that Luther said, “is the doctrine upon which the church stands or falls.”
Second, the Free Grace movement undermines the gospel by refusing to require repentance in the proclamation of the gospel.
Third, the Free Grace movement offers false assurance to people who make a profession of faith, but may in the final analysis not possess saving faith.
Fourth, the Free Grace movement fails to emphasize the fiducia component of faith, that is, a personal trust or adherence to Christ.
Fifth, the Free Grace movement embraces interpretations that are highly unlikely.
These arguments against the Free Grace movement are further explained in the five chapters of the book. My own view is that Dr. Grudem has succeeded in successfully refuting this movement. He should be commended for the gracious tone throughout this work. He does engage in rigorous polemic but does so without caricaturing his opponents. While he argues strenuously against the Free Grace movement, he admits it is not a false gospel. However, it is a diminished gospel.
Some may argue that the so-called Lordship controversy (a term that Grudem dislikes) is over, nothing could be further from the truth. The Free Grace movement continues to influence people and distort the gospel. Wayne Grudem’s excellent work is a needed corrective and a gracious response to a troubling trend.
But the debate did not find its genesis in the musings of John MacArthur. The debate is as old as the Protestant Reformation itself. The age-old questions remain: How does a sinful person stand in the presence of a holy God? On what basis is this sinner justified? What role (if any) do works play at the moment of justification? Is sanctification a necessary component of the Christian life? And, are works a necessary result of justification?
Disheartened, discouraged, and dismayed. These three terms do not adequately describe my thoughts about the initial reviews of Wayne Grudem's new book, Free Grace Theology: 5 Ways It Diminishes the Gospel. One review observes, "Wayne Grudem, is a Reformed Calvinist, so his views are skewed through Calvinist lenses.” The initial reviews fail to show any degree of constructive interaction with the book. One wonders if these early reviewers even bothered to read the book.
The Free Grace movement, whose primary tenets are found in Zane Hodges book, Absolutely Free. In that book, Hodges maintains, "… Lordship thought abandons the straightforward meaning of the word ‘believe’ and fills the concept of saving faith with illegitimate complications. The result is that the saving transaction is made much more complex than it actually is. But salvation really is simple and, in that sense, it is easy. After all, what could be simpler than to ‘take the water of life freely."
The primary tenets of the Free Grace movement include:
A two-tiered discipleship, or two classes of believers, those who believe but do not follow Christ and those who believe and cast all their hope and future on Christ.
No calls to repentance in evangelism.
Giving assurance to people who are backslidden or have denounced the Christian faith.
Rejecting the notion that good works accompany justifying grace.
Dr. Grudem’s primary contention is that the New Testament clearly teaches two principles which stand in opposition to the Free Grace movement:
Repentance from sin (in the sense of remorse for sin and an internal resolve to forsake it) is necessary for saving faith. Good works and continuing to believe necessarily follow from saving faith.
Grudem’s arguments against the Free Grace movement are summarized below:
First, the Free Grace movement misunderstands the doctrine of justification by faith alone and as a result, fails to truly teach the doctrine that Luther said, “is the doctrine upon which the church stands or falls.”
Second, the Free Grace movement undermines the gospel by refusing to require repentance in the proclamation of the gospel.
Third, the Free Grace movement offers false assurance to people who make a profession of faith, but may in the final analysis not possess saving faith.
Fourth, the Free Grace movement fails to emphasize the fiducia component of faith, that is, a personal trust or adherence to Christ.
Fifth, the Free Grace movement embraces interpretations that are highly unlikely.
These arguments against the Free Grace movement are further explained in the five chapters of the book. My own view is that Dr. Grudem has succeeded in successfully refuting this movement. He should be commended for the gracious tone throughout this work. He does engage in rigorous polemic but does so without caricaturing his opponents. While he argues strenuously against the Free Grace movement, he admits it is not a false gospel. However, it is a diminished gospel.
Some may argue that the so-called Lordship controversy (a term that Grudem dislikes) is over, nothing could be further from the truth. The Free Grace movement continues to influence people and distort the gospel. Wayne Grudem’s excellent work is a needed corrective and a gracious response to a troubling trend.
Read
October 10, 2017Very clear. Very kind. Rigorously exegetical. Especially helpful in not getting distracted by the language of "lordship salvation" which MacArthur himself has admitted he self-applies reluctantly, simply because that terminology has become inseparably entwined with the Free Grace debate. The Free Grace movement began with the decades-long teaching and influence of Zane Hodges' tenure at Dallas Theological Seminary. Hodges has fathered a movement and sired a wave of authors writing along the lines of his (regrettably) unique teaching on salvation. Free Grace proponents depart from the broad stream of Protestant teaching in what they affirm. Novelty is not a compliment when it comes to theology. A quick read, but a very clarifying one. Convicted me on times when I've irresponsibly given people assurance who were not in fellowship with other believers and exhibiting little if no fruit. That is not to say that they may not have been saved, but that until they began to exhibit fruit again, and re-entered fellowship with other believers, it was irresponsible of me to give them assurance.
April 16, 2025
I found this to be a very charitable, but persuasive perspective on the whole debate.
April 19, 2025
While there is much in this book that I would wholeheartedly agree with, Wayne nonetheless tries very hard to separate himself (and mainstream Evangelicals) from the “Free Grace” camp, yet he only proves that there is more alignment between the two camps than distance. Yes, works are necessary - but if only evidence, who is acting (with volition) to produce this evidence and what are the inherent consequences of those who display no such works. Warnings of inaction (not hypothetical nor simply motivational, Wayne) and the necessity of these works resulting in judgement are replete throughout scripture. Wayne shows a lack of knowledge regarding the OT scriptures and their true fulfillment in the NT by completely disregarding James and the consistency with Paul and Peter’s (as well as many more) writings -not the mention the TEACHINGS OF JESUS! The incoherency within the “Faith Alone” camp is truly befuddling…
February 1, 2023
Very clear outlining of the historical Protestant views on justification and how the modern “Free Grace” movement departs. However, I don’t think Grudem was particularly helpful when discussing assurances of salvation in regards to when it is appropriate or when it is not. This is a major practical application of this discussion that readers will want more clarity on.
February 9, 2019
Concise and irenic
One of the reasons you read Grudem is to hear an issue discussed plainly, in straightforward language, without unnecessary excurses. He does that hear, guarding the necessary tension between justification by faith alone and the repentance and actions that will always accompany saving faith.
One of the reasons you read Grudem is to hear an issue discussed plainly, in straightforward language, without unnecessary excurses. He does that hear, guarding the necessary tension between justification by faith alone and the repentance and actions that will always accompany saving faith.
February 4, 2024
Unfortunately the influence of Zane Hodges’ idiosyncratic soteriology is strong in much of the Japanese evangelical church and the organization for which I work. I’ve seen the harmful effects firsthand: hundreds “saved,” but few if any who remain in visible fellowship. An unhealthy and unbiblical distinction between those who are “just” Christians and disciples. An insistence that personal trust in the person of Christ, or even belief in his resurrection (!), are unnecessary for saving faith. An assurance that people are saved because they “believed” the gospel once (usually by praying a prayer), even if their lives have borne no subsequent fruit.
As a result, in teaching a recent class on soteriology, I felt compelled to address these harmful misconceptions and picked up Grudem’s book to help. I wish I had finished all of it before I taught; it would have helped to sharpen some of my arguments. But even the few chapters I was able to read beforehand were extremely helpful. It’s a quick read, easily accessible to the novice and not particularly technical. As always, Grudem is also careful to avoid ad hominem attacks and assume the best about his opponents, even sharing what he appreciates about them. I give it 4 stars only because of its relative brevity and lack of comprehensiveness. But it accomplishes what it sets out to do in showing the novelty of Free Grace theology in light of historic Protestant belief and Scripture. I’d recommend it to any layperson with questions around what constitutes true saving faith.
As a result, in teaching a recent class on soteriology, I felt compelled to address these harmful misconceptions and picked up Grudem’s book to help. I wish I had finished all of it before I taught; it would have helped to sharpen some of my arguments. But even the few chapters I was able to read beforehand were extremely helpful. It’s a quick read, easily accessible to the novice and not particularly technical. As always, Grudem is also careful to avoid ad hominem attacks and assume the best about his opponents, even sharing what he appreciates about them. I give it 4 stars only because of its relative brevity and lack of comprehensiveness. But it accomplishes what it sets out to do in showing the novelty of Free Grace theology in light of historic Protestant belief and Scripture. I’d recommend it to any layperson with questions around what constitutes true saving faith.
April 19, 2023
“Free Grace” Theology: 5 Ways It Diminishes the Gospel
Author: Wayne Grudem
Published: July 31, 2016
Paperback, 160 pages
Listened: 3hr 17m
Synopsis
The discussion in my home lately has been on the declaration of Christian faith in a person’s heart and whether Christians are called to accept Christ as Lord as well as Savior in order for their faith to be genuinely saving. This book by Wayne Grudem is short and to the point, addressing the history of the “Free Grace” movement as well as sharing Biblical truth, as to the full counsel of Scripture on this topic.
Strengths
Before this individual personal discussion, I didn’t even realize this was a conflict between groups of believers. Some fear that accepting Jesus as Lord as well as Savior brings too much works salvation into the acceptance of faith, calling faith “merely an intellectual assent” while others would call submission to Christ and acceptance of His Grace as needing to encompass the life change the Lord calls His people to in repentance. I was so thankful for the opportunity to consider both ideologies and the clarity that this information offered.
Weaknesses
I wrestle with the fact that Grudem sits so securely on the point of Lordship being crucial and yet believes that those who believe it’s not crucial are still believers…. Doesn’t that cancel his point? I find myself wondering how you can stand on both sides of the issue.
Final Thoughts
I appreciated the history and the understanding offered in this book as well as the context of Scripture offered in the discussion of the gift of salvation. This is definitely a book worth reading; it would be great for a group discussion on the topic.
Author: Wayne Grudem
Published: July 31, 2016
Paperback, 160 pages
Listened: 3hr 17m
Synopsis
The discussion in my home lately has been on the declaration of Christian faith in a person’s heart and whether Christians are called to accept Christ as Lord as well as Savior in order for their faith to be genuinely saving. This book by Wayne Grudem is short and to the point, addressing the history of the “Free Grace” movement as well as sharing Biblical truth, as to the full counsel of Scripture on this topic.
Strengths
Before this individual personal discussion, I didn’t even realize this was a conflict between groups of believers. Some fear that accepting Jesus as Lord as well as Savior brings too much works salvation into the acceptance of faith, calling faith “merely an intellectual assent” while others would call submission to Christ and acceptance of His Grace as needing to encompass the life change the Lord calls His people to in repentance. I was so thankful for the opportunity to consider both ideologies and the clarity that this information offered.
Weaknesses
I wrestle with the fact that Grudem sits so securely on the point of Lordship being crucial and yet believes that those who believe it’s not crucial are still believers…. Doesn’t that cancel his point? I find myself wondering how you can stand on both sides of the issue.
Final Thoughts
I appreciated the history and the understanding offered in this book as well as the context of Scripture offered in the discussion of the gift of salvation. This is definitely a book worth reading; it would be great for a group discussion on the topic.
April 16, 2019
A helpful and short treatise on the difficulties of Free Grace Salvation and its possible drawbacks. Grudem declines to treat with much detail Lordship Salvation because he differs significantly from some of their more vocal proponents (John Stott/John MacArthur).
Grudem makes some persuasive arguments and points out some of the concerning exegetical stretches that Hodges, Wilkin, and others propose to Bible verses that present difficulties to their view.
A clarifying statement by Grudem that I found helpful is found on pg. 70-71, "While I believe that repentance from sin is a necessary part of saving faith, and while I believe that repentance must include a sincere resolve to turn from one's sins and begin to obey Christ, I do not think it is accurate to say that saving faith therefore must include obedience to Christ." He makes this contrast to differentiate from MacArthur who states "Scripture often equates faith with obedience" and Stott who argues, "faith includes obedience." Grudem wants to unequivocally state that faith alone is what saves us, not faith plus obedience.
This, of course, is the crux of the issue for Free Grace supporters. If obedience and evidence of a changed life are the basis of assurance for salvation, how much evidence of a changed life is necessary? How many good works does one have to do to be assured?" To these questions Grudem replies, "Some." This answer and his diagram (3.1) on pg. 92, left me unsatisfied. And yet, perhaps tension is good and helpful here.
I'd recommend this book as a helpful primer on the issues.
Grudem makes some persuasive arguments and points out some of the concerning exegetical stretches that Hodges, Wilkin, and others propose to Bible verses that present difficulties to their view.
A clarifying statement by Grudem that I found helpful is found on pg. 70-71, "While I believe that repentance from sin is a necessary part of saving faith, and while I believe that repentance must include a sincere resolve to turn from one's sins and begin to obey Christ, I do not think it is accurate to say that saving faith therefore must include obedience to Christ." He makes this contrast to differentiate from MacArthur who states "Scripture often equates faith with obedience" and Stott who argues, "faith includes obedience." Grudem wants to unequivocally state that faith alone is what saves us, not faith plus obedience.
This, of course, is the crux of the issue for Free Grace supporters. If obedience and evidence of a changed life are the basis of assurance for salvation, how much evidence of a changed life is necessary? How many good works does one have to do to be assured?" To these questions Grudem replies, "Some." This answer and his diagram (3.1) on pg. 92, left me unsatisfied. And yet, perhaps tension is good and helpful here.
I'd recommend this book as a helpful primer on the issues.
November 18, 2024
Good. Free grace theology (as called by its proponents) contends that repentance is not necessary to the Gospel message, often conceiving of repentance as a mere intellectual determination rather than any volitional act of trusting in Christ. Grudem contends that this theology is both unrepresentative of historical Protestant theology (his first objection) and leads to devastating practical outcomes (his other four objections). Regarding the latter, to give one example of an objection, Grudem argues that if free grace theology is true, then one can merely find assurance of salvation in how he has an intellectual conviction of the facts of the Gospel rather than any consistent pattern of living as a Christian. Therefore, free grace theology may inadvertently nourish antinomianism, requiring, unlike the entire testimony of Scripture, no examination of one's trajectory of life in order to determine assurance of salvation.
In my estimation, Grudem thoroughly takes this theology to the exegetical woodshed. The only reservation, and I am not certain of this idea myself, is whether free grace theology constitutes heresy. Grudem does not go so far, merely phrasing it in terms of a weakened Gospel. I think Sproul or MacArthur would use stronger language. However, my reservation does not concern whether free grace theology is wrong or right, but the degree of wrongness that it possesses.
In my estimation, Grudem thoroughly takes this theology to the exegetical woodshed. The only reservation, and I am not certain of this idea myself, is whether free grace theology constitutes heresy. Grudem does not go so far, merely phrasing it in terms of a weakened Gospel. I think Sproul or MacArthur would use stronger language. However, my reservation does not concern whether free grace theology is wrong or right, but the degree of wrongness that it possesses.
November 23, 2017
The book is fair and objective while taking a strong position on a controversial issue. It would lead the reader to examine not only what he thinks he believes, but also whether or not he genuinely trusts in his heart not in a proposition or a prayer, but in the Lord Jesus Christ. Without question, Wayne Grudem proved that faith accompanied by repentance is the historic position of the reformation and of the major protestant creeds, as well as being biblical. No assurance of salvation is given to a persistently disobedient believer, nor to one who has completely turned away from the faith of which the free grace movement clearly disagrees with. While it is still possible that some maybe truly regenerated, many has been misled in claiming assurance falsely while disregarding the absence of obvious change of life due to the mistaken idea that repentance is simply a change of mind. It is important that we use the book for the purpose of primarily judging ourselves, for in the end, it is by God's grace that we are saved, and might pleasantly (or unpleasantly) be amazed before the throne of God.
April 11, 2021
I am not a formal theology student, but I do read some theology. My layman’s take is that this is a disputation that should lay bare how the “Free Grace” theology does not align with the Bible.
My days of flirting with (if not maybe believing) the Free Grace theology, are well in my rear view mirror. There are too many biblical examples of “repent and believe” to think that faith AND repentance from sin are not a part of becoming a follower of Christ (and no, I am not arguing that we are not saved by “faith alone”). The succinct argument put forth by Grudem is “We are justified by faith alone, but the faith that justifies is never alone”
I give it a 4/5 simply because I was already persuaded before I read the book. Now, if needed, perhaps I can argue this better.
My days of flirting with (if not maybe believing) the Free Grace theology, are well in my rear view mirror. There are too many biblical examples of “repent and believe” to think that faith AND repentance from sin are not a part of becoming a follower of Christ (and no, I am not arguing that we are not saved by “faith alone”). The succinct argument put forth by Grudem is “We are justified by faith alone, but the faith that justifies is never alone”
I give it a 4/5 simply because I was already persuaded before I read the book. Now, if needed, perhaps I can argue this better.
April 15, 2023
I thought this was an excellent little book. I have been interested in the subject since first encountering “Free Grace” theology in a Facebook group around 2017 where I was floored by the fact that some Christians reject the need for repentance.
This book does an especially good job at explaining the language that FG supporters speak and how biblically this position is like a circus performer jumping through narrow hoops to get to their desired location. On top of that the book also has a fairly pastoral spirit about it in that Grudem truly wants to lovingly correct those who would offer an incomplete gospel message to lost sinners. This was an awesome book.
This book does an especially good job at explaining the language that FG supporters speak and how biblically this position is like a circus performer jumping through narrow hoops to get to their desired location. On top of that the book also has a fairly pastoral spirit about it in that Grudem truly wants to lovingly correct those who would offer an incomplete gospel message to lost sinners. This was an awesome book.
November 1, 2017
A fair assessment of the Free Grace Movement. Grudem records what he sees as positive among the adherents at the start and at the conclusion. But he is clear on why he believes this theological position is a deterrent to the biblical gospel. He does all this in 160 pages of clear and well-supported teaching, footnotes with contexts abound. He sees his way through the sometimes vague or tenuous examples of free grace theology and offers viable answers.
May 15, 2018
Grudem nails it. A very gracious, insightful, and theological treatment of a compromised position related to the gospel. This book is one that I would hope all who have embraced the "Free Grace Theology" would give attention to and read through with careful consideration to what Grudem is saying and how they just may have to make some adjustments to what they hold dear.
Read
October 22, 2019I listened to this book as an audiobook. Unfortunately, that is a really hard way to follow an in-depth argument, and I struggled to fully grasp what he was saying. NOt that I didn't find it interesting and informative, I just don't feel that I caught enough of his points to really comment on the content and conclusions.
February 17, 2018
Scripturaly sound
Good explanation of the errors of a very damaging doctrine. Doctrines that depart from literal and logical interpretation of scripture should be exposed and the preaching of repentance restored. This book is an excellent resource for that.
Good explanation of the errors of a very damaging doctrine. Doctrines that depart from literal and logical interpretation of scripture should be exposed and the preaching of repentance restored. This book is an excellent resource for that.
February 13, 2024
A great addition to the 'free grace' debate. Grudem knows how to pack a punch.
June 3, 2024
V. compelling and well argued. Doesn't address everything to do with the topic, but handles its limited scope well. His interaction with Charles Bing on the meaning of repentance was the book's strongest point, IMO.
August 13, 2016
First sentence: It is with some reluctance that I write this book.
Wayne Grudem argues against "Free Grace" theology in his newest book. Wayne A. Grudem clearly defines what 'free grace' theology is. (At least as he understands it.) After having established what the phrase means, he then seeks to show how it differs from the historic Protestant position. He then proceeds to illustrate the weaknesses this theology can lead to in real life. In other words, why believing rightly matters in the first place. He makes a few strong statements in this one. First, he is NOT saying that those who hold to 'free grace theology' are unsaved heathens. He is NOT saying that they are false preachers in danger of hell. Second, he is NOT continuing the "lordship salvation" debate from several decades ago. This fact he INSISTS on. His book is different. (He sees that argument as going nowhere.) In particular, the "free grace" he's attacking is the position held by Zane Hodges and his followers.
Essentially he is writing the book because he feels that "free grace" theology is dangerous. It is dangerous for several reasons. First, because it reinterprets the "faith alone" of the Protestant Reformation to mean something completely opposite from how it was intended. Second, because it reinterprets, misinterprets many Scripture verses in trying to make its own case. Third, he feels that the "free grace" movement completely neglects repentance. Preachers and teachers--anyone and everyone who shares the gospel, formally or informally--need to agree with what the Bible says about repentance. Whether people neglect repentance because they are worried it will make them unpopular OR because they feel that it's completely unnecessary to a believer makes no difference in the end. Why does it matter? Well, that leads to an additional reason for concern: assurance and false assurance. If repentance is optional, AND, sanctification (holy living) is optional, then what your assurance is based on is often a one-time profession of faith. (Perhaps coming forward to an altar, perhaps being led in a prayer, perhaps being confirmed in a church, or even baptized). The "free grace" view, he argues, says "Don't worry, you're saved. Nothing matters but that one moment when you were justified."
Last (but not least), Grudem argues that "free grace" advocates emphasizes FACTS about Jesus and never Jesus himself. Believe this, this, this about Jesus and YOU ARE SAVED as opposed to believe on the Lord Jesus Christ and be saved.
Grudem argues that repentance is a sign that you have the faith you profess to have. That without repentance, there is no outward, visible sign that you've been justified by God. Same with sanctification. To be saved is to be MADE (by God) into a NEW CREATION. To be saved is to PUT OFF THE OLD, and put on the new. To be saved is to LIVE BY THE SPIRIT, to WALK IN THE SPIRIT. It isn't that "justified" people never, ever, ever sin....it is that when we sin--not ever "if" we sin--we are grieved by that sin.
One thing that could have used slight clarification is his position on repentance and conversion. I believe that Scripture teaches that we are lost, blind, dead--unable and unwilling to repent. The Spirit converts the soul, "breathes life" where there was once death, makes us born again. After this conversion, after this new birth, then that is where repentance enters in. It is the Holy Spirit who shows us our sin, how ugly and grievous it is. Not just "sin" in general, but OUR sins specifically. Our need for a Savior becomes crushingly overwhelming in that moment. It brings us to our knees--literally or not. Grace is only properly seen when it's viewed in light of what we actually deserved and what we've been given instead. Until you feel like you've deserved hell, then grace will never be amazing. Repentance is not optional, in my opinion--or his. Because it is like a baby's first cry. Can a baby be born alive and never once cry????? No, that first repentance is just the first of many times when we will cry out our sins to God and ask for forgiveness.
Since so many people are confused about the order of things, perhaps thinking that repentance is the first step to being born again, I thought the book could have used this opportunity to clarify things. Repentance is impossible--at least true repentance--without the Spirit having acted on us first. (Like there's a difference between being genuinely sorry, and just sorry that you got caught and are having to deal with the messiness of being caught.)
I am also giving the author the benefit of the doubt in another area. Based on the arrangement of the chapters, one could wrongly assume that the author places equal weight--or authority--on the historic Protestant position as affirmed in the writings of Luther, Calvin, etc. as he does on Scripture. I do not believe this to be true...at all. But he doesn't really give Scripture proper attention until later chapters.
Did I love this one? I'm not sure I did. I liked it and I definitely found it thought-provoking. I was unfamiliar with the "Free Grace" position before reading this book.
Wayne Grudem argues against "Free Grace" theology in his newest book. Wayne A. Grudem clearly defines what 'free grace' theology is. (At least as he understands it.) After having established what the phrase means, he then seeks to show how it differs from the historic Protestant position. He then proceeds to illustrate the weaknesses this theology can lead to in real life. In other words, why believing rightly matters in the first place. He makes a few strong statements in this one. First, he is NOT saying that those who hold to 'free grace theology' are unsaved heathens. He is NOT saying that they are false preachers in danger of hell. Second, he is NOT continuing the "lordship salvation" debate from several decades ago. This fact he INSISTS on. His book is different. (He sees that argument as going nowhere.) In particular, the "free grace" he's attacking is the position held by Zane Hodges and his followers.
Essentially he is writing the book because he feels that "free grace" theology is dangerous. It is dangerous for several reasons. First, because it reinterprets the "faith alone" of the Protestant Reformation to mean something completely opposite from how it was intended. Second, because it reinterprets, misinterprets many Scripture verses in trying to make its own case. Third, he feels that the "free grace" movement completely neglects repentance. Preachers and teachers--anyone and everyone who shares the gospel, formally or informally--need to agree with what the Bible says about repentance. Whether people neglect repentance because they are worried it will make them unpopular OR because they feel that it's completely unnecessary to a believer makes no difference in the end. Why does it matter? Well, that leads to an additional reason for concern: assurance and false assurance. If repentance is optional, AND, sanctification (holy living) is optional, then what your assurance is based on is often a one-time profession of faith. (Perhaps coming forward to an altar, perhaps being led in a prayer, perhaps being confirmed in a church, or even baptized). The "free grace" view, he argues, says "Don't worry, you're saved. Nothing matters but that one moment when you were justified."
Last (but not least), Grudem argues that "free grace" advocates emphasizes FACTS about Jesus and never Jesus himself. Believe this, this, this about Jesus and YOU ARE SAVED as opposed to believe on the Lord Jesus Christ and be saved.
Grudem argues that repentance is a sign that you have the faith you profess to have. That without repentance, there is no outward, visible sign that you've been justified by God. Same with sanctification. To be saved is to be MADE (by God) into a NEW CREATION. To be saved is to PUT OFF THE OLD, and put on the new. To be saved is to LIVE BY THE SPIRIT, to WALK IN THE SPIRIT. It isn't that "justified" people never, ever, ever sin....it is that when we sin--not ever "if" we sin--we are grieved by that sin.
One thing that could have used slight clarification is his position on repentance and conversion. I believe that Scripture teaches that we are lost, blind, dead--unable and unwilling to repent. The Spirit converts the soul, "breathes life" where there was once death, makes us born again. After this conversion, after this new birth, then that is where repentance enters in. It is the Holy Spirit who shows us our sin, how ugly and grievous it is. Not just "sin" in general, but OUR sins specifically. Our need for a Savior becomes crushingly overwhelming in that moment. It brings us to our knees--literally or not. Grace is only properly seen when it's viewed in light of what we actually deserved and what we've been given instead. Until you feel like you've deserved hell, then grace will never be amazing. Repentance is not optional, in my opinion--or his. Because it is like a baby's first cry. Can a baby be born alive and never once cry????? No, that first repentance is just the first of many times when we will cry out our sins to God and ask for forgiveness.
Since so many people are confused about the order of things, perhaps thinking that repentance is the first step to being born again, I thought the book could have used this opportunity to clarify things. Repentance is impossible--at least true repentance--without the Spirit having acted on us first. (Like there's a difference between being genuinely sorry, and just sorry that you got caught and are having to deal with the messiness of being caught.)
I am also giving the author the benefit of the doubt in another area. Based on the arrangement of the chapters, one could wrongly assume that the author places equal weight--or authority--on the historic Protestant position as affirmed in the writings of Luther, Calvin, etc. as he does on Scripture. I do not believe this to be true...at all. But he doesn't really give Scripture proper attention until later chapters.
Did I love this one? I'm not sure I did. I liked it and I definitely found it thought-provoking. I was unfamiliar with the "Free Grace" position before reading this book.
August 19, 2021
Simply put, I did not agree with or enjoy this book.
November 1, 2021
Not phenomenal, but a thorough analysis of the flaws of free grace theology. Worth reading if you have questions.
June 11, 2023
Very good. Well written, easy to follow. Irenic & fair.
November 7, 2023
Good and balanced guide to an odd sotierological issue, although I wish Grudem acknowledged 1. Cor. 3 and those who are saved through fire.
February 28, 2025
Good for talking about Sola Fide and against mere intellectual affirmation. Otherwise don’t need to read.
September 7, 2016
A good book, but it could’ve been better. Sam Storms says, “I cannot recommend this book too highly.” I think that is overstated. Tom Schreiner says that it’s “the best book on the subject.” That’s probably so, given the very narrow scope of the book – though MacArthur’s works have refuted this nonsense for some time. For a treatment of broader issues I would recommend Sinclair Ferguson’s. “The Whole Christ: Legalism, Antinomianism, and Gospel Assurance – Why the Marrow Controversy Still Matters” and Mark Jones’, “Antinomianism: Reformed Theology’s Unwelcome Guest?” The biggest disappointment with Grudem’s book is the complete absence of any interaction with the other modern “Free Grace” expression – the “sanctification by faith alone” message of the “Liberate” / Tullian Tchividjian schools. Grudem’s book is exclusively focused on the “Free Grace Alliance” and the “Grace Evangelical Society” – particularly on the viewpoints of the modern father of these movements, Zane Hodges (1932-2008), The Dallas Seminary Professor who authored, “Absolutely Free! A Biblical Reply to Lordship Salvation” (1989), and “A Free Grace Primer” (2011).
Grudem is very gracious, overly gracious in my opinion, but very firm in refuting the many errors of Free Grace theology. One of the appalling revelations of this book is the fact that many of the Free Grace authors blatantly misrepresent their sources (see pages 59-63, footnotes on pages 122, 135). They claim support from authors and sources that clearly affirm views in opposition to the Free Grace positions – it’s shameful and shameless.
He will plainly say that “the entire Free Grace movement is based on a mistake, and it should be abandoned” (39), and “…I cannot recommend Free Grace teachings, or the Free Grace Movement, as a legitimate option for evangelicals to accept and follow” (142), but he also says decidedly, “However, I am unwilling to say that the Free Grace gospel is a false gospel” (74). He believes that to be “a slanderous and wrongful accusation” (75). I’ll leave it to you to agree or disagree with that assessment, based on the evidence he supplies.
How does the Free Grace Movement diminish the gospel? These are Wayne Grudem’s five points:
- It does not teach the Reformation doctrine of ‘justification by faith alone.”
- It strips the Gospel of the call to repentance.
- It gives false assurance to many who profess faith without any fruit or evidence of a changed life.
- It reduces saving faith to mere intellectual assent
- They reinterpret plain texts and deny clear teachings that refute their position.
I want to ask: ‘If a gospel is preached, that can be believed, and yet a person still remain unconverted – how is that still a true gospel? We all agree that some may be saved under the preaching of a deficient gospel, in spite of its deficiency, but we not only cannot commend such a gospel, we must, as Grudem does here – refute it. And to take one point in particular: A gospel that does not call men to repentance is not the Gospel of Jesus Christ – thus, it seems to me, it is a false gospel. A ‘gospel’ that denies the Reformation doctrine of “justification by faith alone” – of which Grudem says, “In reality, it is promoting a doctrine that the leaders of the Reformation had nothing to do with.” (34) – how can that be a “true gospel?”
As with Roman Catholicism, so also with “stripped-grace” – some may come to saving faith under such unsound teaching, but that is completely in spite of the error, and the error is still there. What they teach about the nature of saving faith, their misrepresentation of the gospel is not the gospel. I don’t know how that connot be called a false gospel.
The Free Grace advocates (that’s the label they choose to call themselves) assume their positions to defend their positions. Zane Hodges is nuts. Chapter 5 on “Unlikely Interpretations” is full of repeated examples illustrating the errors D. A. Carson writes of in “Exegetical Fallacies.” Regarding James’ argument that “faith apart from works is dead” (James 2:26, 2:17) “Hodges says that in these verses the mention of ‘dead’ faith shows that it was previously alive, and by this he implies that a person with such dead faith is still saved by virtue of his previous ‘living’ faith” (134). Regarding the rich man in hell saying, “…but if someone goes to them from the dead, they will repent” (Luke 16:30), Hodges, who cannot allow repentance to be a part of the gospel, informs us that certainly a man in hell can’t teach us sound theology (120). Grudem writes in summary, “…no serious interpreter in [the] history of the church has held these interpretations” (120).
It’s an easy read; informative, gracious, firm. But John MacArthur’s “The Gospel According to Jesus” and “Faith Works: The Gospel According to the Apostles” were more than adequate and gave a fuller refutation.
Grudem is very gracious, overly gracious in my opinion, but very firm in refuting the many errors of Free Grace theology. One of the appalling revelations of this book is the fact that many of the Free Grace authors blatantly misrepresent their sources (see pages 59-63, footnotes on pages 122, 135). They claim support from authors and sources that clearly affirm views in opposition to the Free Grace positions – it’s shameful and shameless.
He will plainly say that “the entire Free Grace movement is based on a mistake, and it should be abandoned” (39), and “…I cannot recommend Free Grace teachings, or the Free Grace Movement, as a legitimate option for evangelicals to accept and follow” (142), but he also says decidedly, “However, I am unwilling to say that the Free Grace gospel is a false gospel” (74). He believes that to be “a slanderous and wrongful accusation” (75). I’ll leave it to you to agree or disagree with that assessment, based on the evidence he supplies.
How does the Free Grace Movement diminish the gospel? These are Wayne Grudem’s five points:
- It does not teach the Reformation doctrine of ‘justification by faith alone.”
- It strips the Gospel of the call to repentance.
- It gives false assurance to many who profess faith without any fruit or evidence of a changed life.
- It reduces saving faith to mere intellectual assent
- They reinterpret plain texts and deny clear teachings that refute their position.
I want to ask: ‘If a gospel is preached, that can be believed, and yet a person still remain unconverted – how is that still a true gospel? We all agree that some may be saved under the preaching of a deficient gospel, in spite of its deficiency, but we not only cannot commend such a gospel, we must, as Grudem does here – refute it. And to take one point in particular: A gospel that does not call men to repentance is not the Gospel of Jesus Christ – thus, it seems to me, it is a false gospel. A ‘gospel’ that denies the Reformation doctrine of “justification by faith alone” – of which Grudem says, “In reality, it is promoting a doctrine that the leaders of the Reformation had nothing to do with.” (34) – how can that be a “true gospel?”
As with Roman Catholicism, so also with “stripped-grace” – some may come to saving faith under such unsound teaching, but that is completely in spite of the error, and the error is still there. What they teach about the nature of saving faith, their misrepresentation of the gospel is not the gospel. I don’t know how that connot be called a false gospel.
The Free Grace advocates (that’s the label they choose to call themselves) assume their positions to defend their positions. Zane Hodges is nuts. Chapter 5 on “Unlikely Interpretations” is full of repeated examples illustrating the errors D. A. Carson writes of in “Exegetical Fallacies.” Regarding James’ argument that “faith apart from works is dead” (James 2:26, 2:17) “Hodges says that in these verses the mention of ‘dead’ faith shows that it was previously alive, and by this he implies that a person with such dead faith is still saved by virtue of his previous ‘living’ faith” (134). Regarding the rich man in hell saying, “…but if someone goes to them from the dead, they will repent” (Luke 16:30), Hodges, who cannot allow repentance to be a part of the gospel, informs us that certainly a man in hell can’t teach us sound theology (120). Grudem writes in summary, “…no serious interpreter in [the] history of the church has held these interpretations” (120).
It’s an easy read; informative, gracious, firm. But John MacArthur’s “The Gospel According to Jesus” and “Faith Works: The Gospel According to the Apostles” were more than adequate and gave a fuller refutation.
July 7, 2016
This book didn't exactly get first-class production values from Crossway (even though the author is a member of their board!), and the material addresses a topic that was hot about 20 years ago, but nevertheless the book is a helpful reminder of the depth of commitment, faith, repentance, and obedience necessary to the Christian faith.
The titular "Free Grace" theology teaches that as long as you agree with the truths that you are a sinner and the God-man Jesus Christ died for your sins, you are guaranteed eternal life. As Grudem ably teaches out, this indeed (drastically) diminishes the gospel. How so? Grudem answers in 4 main ways. First, he shows that the word "alone" in the Reformation formation "faith alone" did NOT mean a faith in words only, a faith unaccompanied by works. We are saved by faith alone, as the old maxim goes, but saving faith is never alone. It must be joined to repentance, leading to the fruit of obedience. It's difficult to believe that anyone would teach otherwise, but they're out there (the most well-known is Zane Hodges, who got a treatment of his theology published by Zondervan in the '90s).
Next, Grudem focuses on their aberrant understanding of repentance. It is not merely a "change of mind"; it is a necessary change of lifestyle. Third, Grudem attacks the false assurance that these proponents offer. They have convinced scores of condemned men and women that they are in fact saved simply because of a confession of "faith" at some point in their lives. This is probably the greatest shame of this movement.
Fourth, Grudem shows that their theology focuses more on right views about Christ rather than right relationship with Christ. The former does not save; the latter will necessarily lead to a reformed lifestyle.
Grudem concludes by pointing out many tortured exegeses that "free grace" proponents employ to twist otherwise-plain texts to match their funky theology. And trust me, some are doozies. For example, they teach when Jesus warns in John 15 that unfruitful branches will be "taken away," they teach that this means they will be "moved to a position with more sunlight" instead of "pruned." Huh?!?!? Has anyone else in the last 2,000 offered such an interpretation? Such necessary correction proceeds for several pages.
All in all a good book, even though the "Lordship Salvation/Carnal Christian" controversy seems to have passed (although undoubtedly many still mistakenly live in darkness because of these aberrant views, which is why this book is still helpful).
The titular "Free Grace" theology teaches that as long as you agree with the truths that you are a sinner and the God-man Jesus Christ died for your sins, you are guaranteed eternal life. As Grudem ably teaches out, this indeed (drastically) diminishes the gospel. How so? Grudem answers in 4 main ways. First, he shows that the word "alone" in the Reformation formation "faith alone" did NOT mean a faith in words only, a faith unaccompanied by works. We are saved by faith alone, as the old maxim goes, but saving faith is never alone. It must be joined to repentance, leading to the fruit of obedience. It's difficult to believe that anyone would teach otherwise, but they're out there (the most well-known is Zane Hodges, who got a treatment of his theology published by Zondervan in the '90s).
Next, Grudem focuses on their aberrant understanding of repentance. It is not merely a "change of mind"; it is a necessary change of lifestyle. Third, Grudem attacks the false assurance that these proponents offer. They have convinced scores of condemned men and women that they are in fact saved simply because of a confession of "faith" at some point in their lives. This is probably the greatest shame of this movement.
Fourth, Grudem shows that their theology focuses more on right views about Christ rather than right relationship with Christ. The former does not save; the latter will necessarily lead to a reformed lifestyle.
Grudem concludes by pointing out many tortured exegeses that "free grace" proponents employ to twist otherwise-plain texts to match their funky theology. And trust me, some are doozies. For example, they teach when Jesus warns in John 15 that unfruitful branches will be "taken away," they teach that this means they will be "moved to a position with more sunlight" instead of "pruned." Huh?!?!? Has anyone else in the last 2,000 offered such an interpretation? Such necessary correction proceeds for several pages.
All in all a good book, even though the "Lordship Salvation/Carnal Christian" controversy seems to have passed (although undoubtedly many still mistakenly live in darkness because of these aberrant views, which is why this book is still helpful).
January 12, 2018
Grudem, is a bulldog, demolishing the opposition’s view of free grace theology. Piece by piece he dismantles the argument substantiating the movement that was once prevalent in certain seminaries but has now found homes in many churches. Not only that but he also uses names, I will have a hard time reading anyone on the opposing end. Recommended for pastors and theology students.
February 19, 2017
This is a charitable but clear and concise refutation of free Grace theology. I listen to this on audiobook but already I wish I had it in print for the sake of future reference.
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