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The Reign of the Servant Kings By Joseph C. Dillow A Review-Summary-Outline
Chapter 1—Introduction
No doubt there are millions who have professed the name of Christ and continue to live in such a way that gives no evidence whatsoever that their profession was/is real.
In the clearest possible terms the New Testament writers presented the unconditional nature of the gospel offer:
And the Spirit and the bride say, "Come!" And let him who hears say, "Come!" And let him who thirsts come. Whoever desires, let him take the water of life freely (without cost). (Revelation 22:17)
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. (John 3:16)
Could something as important as our eternal destiny really come to us only through believing and be “without cost”?
Grace under Fire
There are two powerful influences that have caused this hesitation to accept the unconditional freeness of saving grace.
The Abuse of Grace
The first is the deplorable state into which Western Christianity has fallen as we move into the twenty-first century.
One such reaction—it is due to the well-meaning but misinformed teaching that salvation is being offered without the necessity of accepting Christ as both Savior and Lord at the point of saving faith (Lordship Salvation).
The answer is to include the notion of submission to the lordship of Christ as the antidote to a defective view of faith.
The Theology of the Reformers
The second major influence that has caused many to question the doctrine of free grace is a persistent theological tradition going back to John Calvin. He and the Reformers who followed him told their readers and parishioners that faith alone saves, but true faith is a faith that results in a life of works. In fact, the final proof of the reality of faith is whether or not a man perseveres in good works to the end of life. Known as the doctrine of the “perseverance of the saints,” this teaching emerged in its mature form during the Protestant Reformation.
In order to make his argument “air tight,” Calvin went beyond the Scriptures and taught that the gospel will necessarily and inevitably guarantee a life of holiness. When the Arminians pointed to a man who had professed Christ but was not showing evidence of a godly life, the Calvinists could simply reply that according to their doctrine he was not a Christ at all.
The debate about eternal security has gone on for several hundred years. When a discussion endures that long, issues are more precisely defined, and positions harden. When a person confronts a position differing from his own background, he is likely to “check it out” by opening up the standard theology texts that support his view and learning and using the ancient arguments against his opponents.
Thus, traditional arguments are passed on and there is rarely the opportunity for original study, which might challenge traditional interpretations.
The Answer to Carnality
Two widely (traditionally) held solutions are offered: (1) that man needs more than initial salvation in Christ—a “fullness” beyond the salvation experience, a second work of grace to finish the incomplete beginning; and (2) the tendency to “front-load” and “back-load” the gospel—the one this book addresses.
Front-Loading the Gospel
Front loading the gospel means attaching various works of submission and obedience on the front end and including them in the conditions for salvation. This is commonly done among those who maintain that submission to the lordship of Christ is a condition of salvation. Faith is redefined to include submission, and a man becomes a Christian not by “hearing” and “believing” but by believing and promising God he will submit his life to Christ. It is a view that requires that a man must resolve to turn from all known sin and follow Christ absolutely.
In this, works enter through the front door and another gospel is taught. This submission to lordship is a work, and works do not save.
Back-Loading the Gospel
This is a more subtle change. It means the attaching of various works of submission as the means for achieving the final aim of faith, final deliverance from hell and entrance into heaven. These works, we are told, are different than the works that the unregenerate perform to obtain merit with God. These works are the gifts of Christ and the fruits of regeneration.
Works are not a means, whether on the front end or on the back end. The only means necessary for obtaining salvation is faith, and faith alone:
Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit. (Titus 3:5)
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8, 9)
The means are one—faith. Also, the loading of the gospel with additional means and conditions has not achieved any more notable moral results than by not adding any to it. The problems of spiritual lethargy and spiritual abuse persist. The various proposals for correcting them have been tried before, and there seems to be no useful purpose served in continuing with the old answers such as lordship salvation and perseverance in holiness. It seems that these problems are rooted in fundamental biblical misunderstandings.
The Partaker
This book will discuss three basic theological approaches to the questions of security and perseverance:
For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end. (Hebrews 3:14)
It is mankind’s destiny to “rule and have dominion,” and that destiny has yet to be fulfilled. However, if the Partaker view of perseverance is right, only those Christians who persevere in a life of good works will have a share in this future glory. For the unfaithful Christian there will be shame and profound regret when he stands before the Lord at the judgment seat of Christ.
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