The overarching theme of this series has been that the Lordship Salvation doctrine confuses the law and the gospel.95 Nowhere is that confusion more evident than in his handling of the rich young ruler in Matthew 19:16–22: And behold, a man came . . . Continue reading →
Therefore, this is our thesis: No good works of the regenerate, even which are most excellent before others from themselves or in themselves, can endure the judgment of God, because they are imperfect, impure, and mixed with vice, and therefore they have . . . Continue reading →
Because it seems that advocates of the Dispensational Lordship doctrine suspect anyone who critiques them of latent antinomianism, let me say here that I agree entirely with MacArthur when he writes, “and any ‘salvation’ that does not alter a lifestyle of sin . . . Continue reading →
In a controversy, the temptation is to become competitive and to try to defeat one’s opponent, rather than to seek the truth. Controversy is an opportunity for the mortification (putting to death) of sin and vivification (the making alive of the new . . . Continue reading →
Therefore, in this matter of our justification, although there are many other works of the Holy Spirit in our hearts… Continue reading →
Justification takes place once for all. It is not repeated, neither is it a process; it is complete at once and for all time. There is no more or less in justification; man is either fully justified, or he is not justified . . . Continue reading →
In chapter three, MacArthur turns to Jesus’ encounter with Nicodemus in John 3. Since I have been primarily critical of his methods and conclusions, let me begin with some areas of agreement. When he writes, “the central theme of the Old Testament . . . Continue reading →
There are real, substantive differences between the way MacArthur writes in The Gospel According to Jesus and the way those of us in the confessional Reformation traditions speak about good works and salvation. This does not mean that MacArthur does not say . . . Continue reading →
As we engage the book proper, it is useful to remember that GAJ is organized in five parts: 1) Today’s Gospel: Good News or Bad?; 2) Jesus Heralds His Gospel; 3) Jesus Illustrates His Gospel; 4) Jesus Explains His Gospel; 5) Jesus . . . Continue reading →
In his introduction, MacArthur asks what is perhaps the central question in this debate: “What is the gospel?”36 He says that it is not merely an academic question (and all God’s people say, Amen!). He is exactly right when he writes, “And . . . Continue reading →
In his preface to the anniversary edition of GAJ (2008), MacArthur tells the story of how this volume came to be—emerging from a series of 226 sermons in the Gospel of Matthew, over the span of seven and one-half years.31 For what . . . Continue reading →
Before we dive into the preface of GAJ, we should shore up two points from the first installment: 1) The Modernity of Dispensationalism; and 2) The fundamental nature of the distinction between law and gospel. Dispensationalism: A Modern Paradigm Dispensationalism is a Modern . . . Continue reading →
The controversy over the so-called Lordship Salvation doctrine has its proximate roots in a series of sermons through the gospel of Matthew preached by John MacArthur from about 1978 to 1985.1 He published the first edition of The Gospel According to Jesus . . . Continue reading →
For the first time ever in English, the Classic Reformed Theology Series is proud to present a treatise by Theodore Beza (1519–1605), a section from the Syntagma of Amandus Polanus (1561–610), and an academic disputation by Francis Turretin (1623–1687) on the doctrine of justification. Continue reading →
At the most recent Shepherds Conference held at Grace Community Church, GCC pastor/elder Phil Johnson responded, at some length, to some criticisms of The Gospel According to Jesus, which criticisms were published here in 2019. Continue reading →
Although our justification will be fully declared on the last day (our good works also being brought forward as the sign and proof its truth, Matt 25:34–40), still falsely would anyone maintain from this a twofold gospel justification—one from faith in this . . . Continue reading →
In Romans and other Pauline epistles, repentance is a fruit of God’s grace rather than its cause. For example, we find in Romans 2:4: Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s . . . Continue reading →
More than twenty years ago, in the summer of 2001, Mike Horton and I were sitting beside a hotel swimming pool one evening during Synod Escondido, along with several ministers from our federation (denomination) of churches (the United Reformed Churches in North . . . Continue reading →
Sin is greatly confusing for believers. The apostle captures this in Romans 7 when he says “the things that I will not, these I do.” How could the apostle seem to speak in such a defeated manner with regard to sin a . . . Continue reading →
CANON 21. Concerning nature and grace. As the Apostle most truly says to those who would be justified by the law and have fallen from grace, “If justification were through the law, then Christ died to no purpose” (Gal. 2:21), so it . . . Continue reading →
