Saved People Reject Christ's Righteousness?

"1 Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes." (Rom. 10: 1-4 nkjv)

"Primitive Baptists," aka "Hardshell Baptists," teach that the people described as "seeking to establish their own righteousness" and who have "not submitted to the righteousness of God" nor recognized "Christ" as "the end of the law for righteousness" and who are unbelievers are nevertheless born again children of God. I know this is their view because I was a minister in their sect for many years. They also teach that the salvation of Romans chapter ten is not eternal salvation, but a temporal salvation, a salvation that is not necessary to go to heaven. 

That is truly an aberrant view and absolutely has no foundation in the context. This twisted interpretation is the result of their idea that eternal salvation has no conditions, that faith, repentance, confession, and perseverance are not conditions, for they believe that a person may be saved but who does not know nor believe in one true God, nor in Christ Jesus, nor in the word and gospel of God. 

They say that most born again children of God are working to save themselves by their works and have not trusted solely in the imputed righteousness of Christ. However, that is certainly not what Paul was affirming in the above text. Paul prays that Israel "might be saved" and this salvation involves believing in Christ and accepting his righteousness for justification. 

From a Primitive Baptist Study on Romans (here) we read this commentary on this passage (emphasis mine):

"Paul said he was praying for Israel that they might be saved. In Rom. Chapter 9 Paul had declared, "They are not all Israel, which are of Israel." Thus, there are two Israel's taught in the scriptures. There is natural Israel, and there is spiritual Israel. Not all of natural Israel was a part of spiritual Israel. In the eighth chapter, Paul taught the covenant work of God that God chose a people before the world began to be his and then he predestinated them to be conformed to the image of His son. Next, he called, justified, and glorified those that he chose before the world began. It makes no sense that Paul would be praying for those who were not a part of God's elect. Thus, Paul was praying for that part of natural Israel, which was a part of spiritual Israel." 

It is true that Paul speaks of "Israel after the flesh" (I Cor. 10: 18) and says: "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." (Rom. 2: 28-29 kjv) However, by "Israel" in this text he does not have in mind those who have already been saved or were spiritual Jews. Rather, he has the same people in mind that he mentioned earlier in his letter when he wrote:

"1 I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, 2 that I have great sorrow and continual grief in my heart. 3 For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, 4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; 5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen." (Rom. 9:1-5 nkjv)

Here we see where Paul is praying for the salvation of his fellow Israelites, his brethren according to the flesh, and these are the same ones who he prays for in Romans 10: 1 and who have rejected Christ and his righteousness and seek to be saved by their own righteousness or obedience to the law.

It is an absurd statement for this Hardshell to say -- "It makes no sense that Paul would be praying for those who were not a part of God's elect." Is it the Hardshell view that they can never pray for the salvation of anyone who is lost? That they can only pray for those who they believe are of the elect? How absurd and unscriptural is that idea? 

The same Hardshell article says further:

"Paul was praying that they "might be saved." What was it that Paul desired that they be saved from? Most people today would say that he desired that they be saved from the condemnation of sin. The problem with this belief is that God's elect are already saved from sin and justified by the blood of Christ. Paul set forth this principle when he asked, "Who shall lay anything to the charge of God's elect?" He then answered the question with, "It is God that justifieth." The elect have been already justified by the blood of Jesus. They do not need any further saving from the condemnation of sin. It is a finished work. Therefore, the prayer of Paul on behalf of spiritual Israel is that they might be saved from something else other than the condemnation of sin." 

The same article says further:

"We do not have to speculate what Paul desired they be saved from. It is given to us in verse three: "For they being ignorant of God's righteousness, and going about to establish their own righteousness." Paul desired that they be saved from their ignorance and from their efforts to try to establish their own righteousness. Most of those among the Israelite nation who were a part of spiritual Israel were ignorant of the righteousness of God. They were going about to establish their own righteousness through the works of the Mosaic Law. They thought that through keeping the law and all its ordinances and commandments that they could become righteous before God."

From this commentary we see that the Hardshell Baptists believe that a true knowledge of God and of Christ the Son of God, or of the way of salvation, is not necessary to be saved. They even teach that many heathen Polytheists who believe in many false gods are nevertheless saved. Yet, the Bible clearly says that those who "know not God" will be "punished with everlasting destruction from the presence of the Lord." (II Thess. 1: 8-9)

This Hardshell commentary also says that "ignorance" of the one true God and of the way of salvation through Christ does not mean that such ignorance damns a sinner forever. That is, of course, absurd. Notice these words of the apostle Paul, and see how he describes those who are "alienated from the life of God," i.e. dead in sin: 

"Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart." (Eph. 4: 18 kjv)

Here we see that to be saved from ignorance of God and his way of salvation is to be saved from spiritual death. In salvation God delivers sinners from this kind of ignorance. Of the elect it is said -- "they shall all be taught of God." (Isaiah 54:13; John 6:45) How could they be ignorant of God and his way of salvation if they have been taught of God? If God-taught people believe in many gods and disbelieve that salvation is through Christ, then God must have been a poor teacher, reductio ad absurdum. 

This Hardshell commentary also teaches that most saved people are saved even though they are ignorant of God's righteousness through Christ, and are trying to save themselves by their own works, and though they do not see and accept Christ "as the end of the law for righteousness" Christ is nevertheless still their righteousness. Paul, however, had a different idea, for he wrote:

"knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified." (Gal. 2:16 nkjv)

"Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." (Gal. 5: 4 kjv)

The same article says further:

"That portion of the Israelite nation which was a part of spiritual Israel was going about trying to establish their own righteousness through the works of the law and therefore had not submitted themselves to the truth, that Christ is the end of the law for righteousness. So long as they were trying to establish their own righteousness they were in opposition to the plain truth that Christ is the end of the law for righteousness."

But, the fault here is in the assertion that people who are trying to establish their own righteousness through the works of the law and have rejected the righteousness of Christ may still be saved.

John Gill, who the Hardshells say was in league with them, in his commentary on Romans 10: 1 said:

 

"prayer to God for Israel was, that they might be saved; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off."

The idea that Romans chapter ten is not talking about eternal salvation from sin and death is ridiculous.

Elder C.H. Cayce in "WITH OR WITHOUT MEANS"

Elder C.H. Cayce (1871-1945) in an editorial titled "WITH OR WITHOUT MEANS" for the August 20, 1907 issue of "The Primitive Baptist" wrote the following:

"Life is imparted by a direct touch of life; it is not imparted through a means or medium. Hence, sinners are regenerated, born of God, or born from above, or quickened into divine life, by the Spirit of God coming into direct touch with their spirits. When they have thus been made “new creatures” in Christ they are capacitated to hear and understand the gospel, and they never are until then. We are sure that the reason why many of the Lord's children in this country of ours do not believe the gospel, or do not believe the truth, the doctrine of God our Saviour, is because of false teaching. They are blinded and led astray by false and judaizing teachers, men who are teaching for doctrine the commandments of men."

I cannot believe that this champion debater and apologist for "Primitive," "Old School," or "Hardshell" Baptists would make such a statement as the above, saying that "life is not imparted through a means or medium." It is easy to disprove this assertion.

First, every human being's life came through the medium of his father's sperm and his mother's egg, a case of life coming from life. That disproves Cayce's statement and I cannot believe he would make such an ignorant statement in lieu of this fact. My physical life and existence came through the means of my mother and father.

Second, God raised the physically dead by the means of Elijah, Elisha, Paul, and Peter. That again overthrows Cayce's proposition. (I Kings 17:17-24; II Kings 4:32-35; II Kings 13:20-21; Acts 9:36, 20:7-12) 

Third, God raised to life a valley filled with dry dead bones through the prophesying of Ezekiel. That too disproves Cayce's proposition. (Ezek. 37: 1-14)

Fourth, God uses the preachers of the gospel to save sinners, which salvation involves giving life to dead sinners. (Col. 2:12; II Cor. 2:16)

I also am bewildered how Cayce could say that many of God's children do not believe the gospel. First, because this is in direct contradiction to numerous texts of scripture, such as what Paul says in II Thess. 1: 8-9, where he says that those who obey not the gospel will be punished with everlasting destruction. Second, Cayce, like Sylvester Hassell and others, have said that the gospel is preached directly to sinners by Jesus himself when he regenerates them. For instance, I have often cited these words of Hassell:

"Jesus is the Great Preacher, and, by His omnipresent Spirit, He preaches His gospel savingly to His people (Isa. 61:1-3,10,11; Luke 4:16-30; Heb. 2:11,12; Psalm 110:3)."

Union With Christ By Faith

For many Calvinists, such as Puritan Calvinists, or the first Calvinists immediately following Calvin, including John Calvin himself, union with Christ was first in the ordo salutis and that union was effected by faith, and so faith was first, though there was grace and divine preparations prior to faith. "Whatever is not of sin misses the mark" (Rom. 14:23); therefore all is by faith. However, grace precedes faith, for says the apostle -- "by grace are you saved through faith" (Eph. 2:8) and people are said to have "believed through grace" (Acts 18:27). So we have this order: 

1) grace, 2) faith, 3) union with Christ, 4) repentance and all aspects of salvation or redemption, which includes becoming indwelt by the Father, Son, and Spirit, regeneration (or rebirth), resurrection from spiritual death, justification and imputation of Christ's righteousness, forgiveness, sanctification, etc. 

Believers are united to Christ by faith, but faith does not save by its own merit. Faith is not the basis or ground of salvation but is the means or condition of salvation. In this post (here) I cited Dr. A.H. Strong who rightly observed:

"...because faith, and not repentance or love or hope is the medium or instrument by which we receive Christ and are united to him. Hence we are never said to be justified dia pistin, = on account of faith, but only dia pisteos, = through faith, or ek pisteos, = by faith. Or, to express the same truth in other words, while the grace of God is the efficient cause of justification and the obedience and sufferings of Christ are the meritorious or procuring cause, faith is the mediate or instrumental cause." (pg. 160, 161 in the "Relation of Justification to Faith," from his Systematic Theology)

Faith acts as an empty hand reaching out to grasp and receive Christ and his righteousness. Union with Christ by faith logically precedes the benefits of salvation. God first gives the hand of faith, the hearing ear and seeing eye, before salvation. Union precedes communion. In "Union with Christ Is at the Heart of Reformation Theology" Matthew C. Bingham (May 17, 2025; See here) wrote (emphasis mine):

"And Bunyan was not alone in this thinking. Whether we examine pioneering sixteenth-century Reformed theologians such as John Calvin and Peter Martyr Vermigli (1499–1562), post-Reformation thinkers such as Jerome Zanchi (1516–1590) and Theodore Beza (1519–1605), or English divines such as William Perkins (1558–1602) and William Ames, the conclusion is the same: union with Christ is the controlling idea from which flows the entirety of our redemption.2 Union played a central role in the theology of the English Puritans, for whom it has been described by one historian as “the existential nerve” of their piety.3"

1. Richard A. Muller, Calvin and the Reformed Tradition: On the Work of Christ and the Order of Salvation (Grand Rapids, MI: Baker Academic, 2012), 202–43. 

2. R. Tudur Jones, “Union with Christ: The Existential Nerve of Puritan Piety,” Tyndale Bulletin 41, no. 2 (1990): 186–208, https://doi.org/10.53751/001c.30522

There are those who will admit that the older Calvinists, and the Puritan Calvinists, said that union with Christ was by faith but will say that they also taught that regeneration preceded faith. That is, however, ridiculous. The ones who say this are those Calvinists who insist that regeneration precedes faith. Some of these will even argue that Christ unites himself to sinners in regeneration apart from faith, but sinners after this union unite themselves to Christ by faith. Again, that is ridiculous. That would be like saying that my wife was joined to me in marriage before I was joined to her. 

John Calvin taught that union with Christ was by faith and also taught that regeneration or rebirth was by faith. That is being consistent. Those Calvinists who want to say regeneration precedes faith and yet want to say that union with Christ is by faith are contradicting themselves. Bingham rightly observes that from union with Christ "flows the entirety of our redemption." If that is so, then regeneration must follow union with Christ by faith for regeneration is one of the blessings of redemption.

In the Westminster Shorter Catechism, we read: 

 

Q. 30. How doth the Spirit apply to us the redemption purchased by Christ? 

 

A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

Likewise, in Keach's catechism, reflecting the faith expressed in the 1689 London Confession of Baptists, we read:

Q. 34. How does the Spirit apply to us the redemption purchased by Christ?

A. The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling. 

In one discussion forum titled "How are Regeneration, Faith, and Union with Christ ordered in Reformed Theology?" (See here), the discussion opens with these words (emphasis mine):

"1 In the Reformed Ordo Salutis, or order of salvation, how are Regeneration, Faith, and Union with Christ ordered? (Note that the order of salvation is a logical order, not temporal, and the believer will experience several stages concurrently.) Because of Total Depravity, the doctrine that we are spiritually dead in our sin, I think Regeneration is usually said to precede Faith, because we need to be brought back to spiritual life in order to have faith. Faith is said to precede Union with Christ because it is through Faith that the Holy Spirit unites us the Christ. But isn't it Union with Christ that gives us new life in Christ? Does Union with Christ therefore precede Regeneration? Or is the new life of Regeneration somehow different from the new life we receive through being united to Christ? How is this chicken-and-egg cycle resolved in Reformed Theology?"

The respondents to this query struggled to answer the difficulties raised by this scenario. It is contradictory to say that people are joined to Christ by regeneration BEFORE faith (and thus without faith).

In "The Puritans on Coming to Christ" Dr. Joel Beeke, a man who is an expert on Puritan beliefs and Puritan Calvinism, wrote the following (See here; emphasis mine): 

"Faith unites a sinner with his Savior. As John Calvin (1509 –1564) said, “Faith justifies in no other way than as it introduces us into a participation of the righteousness of Christ.” It apprehends (fides apprehensiva), closes with, and grasps Christ in a believing embrace, surrendering self, clinging to His Word, and relying on His promises."

Thomas Boston (1676-1732), a Calvinist, in "Union With Christ" (Read here) wrote (emphasis mine):

"1 Corinthians xii. 13. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether toe be bond or free, and have been all made to drink into one Spirit."

1. From the sacrament of baptism, where he shews us the blessed union made. And here consider, 1st. The parties united: on the one hand, we all; viz. who believe in Christ, as distinguished from unbelievers. On the other hand, Jesus Christ, whom he had just before mentioned, and who is here understood as implied in the one body, whereof he is the head, or principal part. 

2dly, The uniting or joining of the parties, which is expressed by being baptized into one body, the sacramental sign being put for the thing signified: as if he had said, we are united into one body with Christ, which is signified and sealed by our baptism. 

3dly, The efficient cause of the union, or the party uniting us to Christ, one Spirit, the one Spirit of Christ. It is by him we are baptized, and are joined to Christ. He casts the indissoluble knot; as Christ brings us to the Father, the Holy Spirit brings us to Christ, by faith which he works in us, and makes the marriage-tie between the King of saints and the daughter of Zion. This Spirit must needs be the infinite Spirit of God, since it is but one Spirit that knits all, not only as the author, but the bond of the union."

He also wrote:

"And he unites them to Christ by working faith in them; for he deals with them that have reason, not as with stocks, knitting them without any action of their own, but as rational creatures, apprehending them, and working faith in them, whereby they apprehend Christ."

"Hence we may see, That 'the Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.'"

"2. Faith on the believer's part, Eph. iii. 17- 'That Christ may dwell in your hearts by faith.' Thereby the believer apprehends, takes, and keeps hold of Christ. It is by that we receive Christ, John i. 12. come unto him, John vi. 35. and feed on him, ver. 56. This faith is that- true one, whereby a sinner heartily receives and rests on Christ for all his salvation."

Wrote John Calvin:

"We should be satisfied with the benefits of our Lord Jesus Christ, and that when we are grafted into his body and made one with him by belief of the gospel, then we may assure ourselves that he is the fountain which never dries up, nor can ever become exhausted, and that in him we have all variety of good things, and all perfection." ("Sermons on the Epistle to the Ephesians" by Lee Gatis, as cited here)

Gatis comments:

"For Calvin then, justification and sanctification are distinct yet inseparable, and simultaneously bestowed on us in union with Christ by faith...This would seem to imply very strongly that for Calvin justification, the imputation of righteousness, does not take place prior to union, but is in fact one of the manifold blessings obtained in union itself."

"In Christ by faith we obtain both a new life and a new legal status. Christ is the source of both; the legal change does not create the life, or vice versa."

Do The Non-Elected Hear God's Voice?

To "hear" in scripture is like the word "called" in scripture. As regards hearing, one may hear without heeding what is heard, or may hear in the sense of heeding what is heard. As regards calling, one may have been called but do not answer the call, while another may be called and answer it. 

Regarding two kinds of hearing or hearers, James the Lord's brother, wrote:

"22 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does." (James 1: 22-25 nkjv)

Here we see these two kinds of hearers. We also see these two types of hearers in the parable of the sower and the seed where each soil type (representing people) "received" the seed, that is, they "heard" the word preached (“When anyone hears the word" - Matt. 13: 19).That parable is recorded in Matthew, Mark, and Luke and in each of them the Lord concluded his explanation of it with an exhortation to listen well to His words (Matt. 13: 9; Mark 4: 9; Luke 8: 8), saying "Therefore take heed how you hear." (Luke 8: 18)

However, in the scriptures a "hearer" of the word is a term for those who have not merely heard the word but believed and obeyed it. We see this usage of "hearer" in these words of our Lord: "He who is of God hears God’s words; therefore you do not hear, because you are not of God.” (John 8: 47 nkjv) The hearers Christ speaks of in these words are they who are people who are "of God," who have not only heard the word but have been changed by it. In verse 43 Jesus says to the same people: "Why do you not understand my speech? even because you cannot hear my word." By "cannot hear" he does not mean that they were not hearing audibly what Jesus was saying but that they were not hearing it with understanding nor heeding or believing it. The saved are they who are hearers in the sense that they "listen" attentively with the intent of learning. This is what "hearing" means in these words of the Father:

"While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” (Matt. 17: 5 nkjv)

In this text the command of the Father to "hear" his beloved Son means more than just to hear but means to hear so as to heed what is said. So the writer of Hebrews speaks of "giving the more earnest heed to the things we have heard" from the Lord and his apostles. (Heb. 2: 1) Many translations often use the word "listen" instead of the word "hear" or the word "hearken." So the Lord says: “Oh, that My people would listen to Me, That Israel would walk in My ways!" (Psa. 81: 13 nkjv) And, "Give ear and hear my voice, Listen and hear my speech." (Isa. 28: 23 nkjv)

Salvation is promised to those who not merely hear the word of God but who hear it, heed it, believe it, and obey or follow it. So said the Lord:

“Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life." (John 5: 24 nkjv)

Jesus also identified the saved with those who hear his voice. In John chapter ten, in that memorial discourse about his being Shepherd of the sheep, Christ said:

"My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand." (John 10: 27-28 nkjv) 

Many unsaved people heard the voice of Jesus but were not saved by it. The ones who hear it and are saved by it are they who were affected by it so that they became followers of Jesus. These are the kind of hearers of the word or voice of the Lord that are promised eternal life.

In hearing the preaching of the gospel or word of God, people hear God say to them -- "if you will hear his voice" (Heb. 3: 7, 15, 4: 7), they will be saved. Here again the word "hear" does not mean simply hearing the words but hearing them in the sense of listening to them with the intent of believing and doing what the voice of God says. They are told not to "harden" their hearts when hearing the voice of the Lord. 

"Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, Do not harden your hearts.” (Heb. 4: 6-7 nkjv)

By "if you will hear his voice" means "if you will hear in the sense of heeding his voice." Many hear this voice but do not heed it, but harden their hearts against what they hear. So the same inspired writer warns in the same Hebrew letter:

"See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, 26 whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.” (Heb. 12: 25-26 nkjv)

When I was with the "Primitive" (aka "Hardshell") Baptists, I heard it taught that only the elect hear the voice of the Son of God. I often heard them preach upon these words of the Lord:

"25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, 27 and has given Him authority to execute judgment also, because He is the Son of Man. 28 Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice 29 and come forth--those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation." (John 5: 25-29 nkjv)

I already mentioned verse 24 above where Jesus said it is those who hear and believe his word who shall be saved. There is no essential difference between hearing the "word" of Jesus versus hearing his "voice." It is rightly believed that the hearing of the voice of the Son of God in verse twenty five is what takes place in raising sinners out of spiritual death when they are saved, regenerated, or reborn. That interpretation is deducible from the fact that Jesus says "the hour is coming and now is" (meaning it is happening now and will continue to happen in the future), whereas verse twenty eight is talking about a strictly physical resurrection, which is future only, and involves "all who are in the graves." It is argued that just as all who hear the voice of the Son of God in the end-time resurrection will in fact be raised, without exception, so all those who hear the voice of the Son of God for spiritual resurrection will in fact be raised in spiritual resurrection. That being so, only those who are saved have heard the voice of the Son of God. 

Is it true that the unsaved never hear that voice? What is meant by "hearing," seeing we have already shown how "hearers" of the word are of two kinds? Are there any scriptures that say that the lost hear the voice of God, or the Son of God, but who are not saved by it? 

The above texts show that people are called upon to "hear" the voice of the Lord and to not refuse to hear (listen or heed) what the Lord says to them. The "if" in Hebrews 4: 7 is what is called a "third class condition." I have written a few posts on the four types of conditionals found in Greek. (See these in particular; here and here) This indicates that it is not certain that anyone in particular will "hear" the voice of the Lord. Some will hear it but will not heed it and this is further evident when the Hebrew writer says "see that refuse not him who speaks from heaven." All the Israelites who were assembled around Mt. Sinai when the Lord appeared there to enter into covenant with them heard the voice of the Lord. Yet, many of them were not saved by merely hearing the voice of the Lord. Many people in the time of Christ heard the voice of Christ but were not saved by hearing it. 

Consider also that among all those who are in the graves and who hear the voice of the Son of God in the coming day of the resurrection are all not resurrected "unto life," for some are resurrected "to condemnation" or eternal death. Likewise, many who hear the gospel or word of God through preachers, or by reading the bible, will not be saved by hearing the voice, while others will be saved. Some will hear the word of voice of the Lord via preaching but who will not be saved (resurrected to spiritual life) by it for they will "refuse him who speaks to them from heaven." This truth is further substantiated by these words of the apostle Paul:

"14 Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15 For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16 To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things?" (II Cor. 2: 14-16 nkjv) 

Both the saved and the perishing were recipients of the diffusion of the fragrance or aroma of the knowledge of the Lord and yet in one case that fragrant knowledge gives life to the spiritually dead and to others it leads to further death, yea, to the "second death." 

Further, we must decide what kind of hearer is alluded to by Jesus when he says "the dead will hear the voice of the Son of God, and  those who hear shall live." What is meant by "those who hear"? Is it all who merely hear the word audibly or rather they who hear in the sense of listening and heeding? Recall the words of the Father who said "this is my beloved Son, hear him." Does he mean simply give him an audience without giving credence to what he says? 

The Called of Jesus Christ

Paul addressed believers as "the called of Jesus Christ" (Rom. 1: 6). By this he does not designate any who have been called by the gospel but who did not answer or positively respond to the call. Jesus indicated that many are thus called but who never heed the call and were not of the chosen when he said: "For many are called, but few are chosen" (Matt. 22: 14). 

In chapter fourteen of my series on "Prevenient Grace" I showed how "the called" may designate two different sets of people. (See here) In that post I wrote:

"When anything is drawn it is drawn away from something and to something else. A thing cannot be said to have been drawn to something if it has not reached the point to which it is being drawn. You cannot therefore say that a sinner has been drawn until he has come to Christ. It is like the word "called." We can see two ways to interpret the word "called." If I call a person on the telephone, I can say that I called that person even if the person does not answer the call. On the other hand, by saying that we called a person may mean we called a person and that person answered our call."

When Paul speaks of "the called of Jesus Christ" he does not denote all those who hear the call of the gospel but rather those who hear it and positively answer the call. In Proverbs "Wisdom" says to all:

"24 Because I have called and you refused, I have stretched out my hand and no one regarded, 25 Because you disdained all my counsel, And would have none of my rebuke, 26 I also will laugh at your calamity; I will mock when your terror comes, 27 When your terror comes like a storm, And your destruction comes like a whirlwind, When distress and anguish come upon you." (Prov. 1: 24-27 nkjv)

So, some are called by Wisdom, or God, and yet refuse and reject that call and the results of doing that are stated in the text.

So, in conclusion we say that the non-elect do often hear the voice, word, or call of the Lord when they hear or read the word of God but are not saved by it. They hear it in one sense but not in another.

Praying For Salvation?

Are sinners ever saved by praying? Many Calvinists, especially the Hyper Calvinists, are highly critical of other Christians, especially Arminians, who tell sinners that if they will pray a certain prayer, such as the "sinner's prayer," that they will be saved thereby. I believe there are extremes on both sides of this question. It is wrong for evangelists to tell lost sinners that they will be saved by uttering a certain prayer, a prayer that they will give as an example. That is an extreme and makes salvation to be the result of merely uttering certain words, a kind of magical or mystical incantation. However, it is also an extreme for some to say that prayer is no means at all for salvation. 

Got Questions web page in an article titled "What is the prayer of salvation" (See here) said (emphasis mine):

"Many people ask, “Is there a prayer I can pray that will guarantee my salvation?” It is important to remember that salvation is not received by reciting a prayer or uttering certain words. The Bible nowhere records a person’s receiving salvation by a prayer. Saying a prayer is not the biblical way of salvation. The biblical method of salvation is faith in Jesus Christ."

I don't think that is true. Ironically, as we will see, the same article ends up saying just the opposite. One example of a sinner being saved by prayer is in the salvation of the thief who was crucified with Christ on his right side.

"Then one of the criminals who were hanged blasphemed Him, saying, “If You are the Christ, save Yourself and us.” But the other, answering, rebuked him, saying, “Do you not even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong.” Then he said to Jesus, “Lord, remember me when You come into Your kingdom.” And Jesus said to him, “Assuredly, I say to you, today you will be with Me in Paradise.” (Luke 23: 39-43 nkjv)

If we define "prayer" as a word spoken to God or a petition to God, then the thief prayed for salvation when he said "Lord, remember me when you come into your kingdom." In fact, in another web article titled "What is Prayer?", Got Questions wrote (See here): 

"The most basic definition of prayer is “talking to God.” Prayer is not meditation or passive reflection; it is direct address to God...We pray to make requests...When we make petitions to God, we let God know exactly where we stand and what we would like to see happen."

If we deny that people are saved by prayer, then we must say that they are saved apart from asking God to save them. Yet, in the case of the above thief, we see that he requested to be remembered.

The Got Questions authors then wrote this:

"Now, that does not mean prayer cannot be involved in receiving salvation. If you understand the gospel, believe it to be true, and have accepted Jesus as your salvation, it is good and appropriate to express that faith to God in prayer. Communicating with God through prayer can be a way to progress from accepting facts about Jesus to fully trusting in Him as Savior. Prayer can be connected to the act of placing your faith in Jesus alone for salvation."

It seems to me that by these words the authors have contradicted what they said in the previous opening citation of their article.

We know from scripture that salvation is a result of 1) calling upon the name of the Lord in faith, and 2) confessing sins to the Lord and asking for his forgiveness and salvation, and this is often done in prayer. 

"For whosoever shall call upon the name of the Lord shall be saved." (Rom. 10:13)

People call upon the Lord and confess their sins and their faith in Christ in prayer.

"If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." (I John 1: 9 nkjv)

This confession is often given to God in prayer. 

The apostle Peter certainly did not believe that people could not find salvation through praying to God. Notice what is recorded in the Book of the Acts of the Apostles:

"18 And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, 19 saying, “Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.” 20 But Peter said to him, “Your money perish with you, because you thought that the gift of God could be purchased with money! 21 You have neither part nor portion in this matter, for your heart is not right in the sight of God. 22 Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. 23 For I see that you are poisoned by bitterness and bound by iniquity.” (Acts 8: 18-22 nkjv)

Nearly all bible teachers agree that Simon (the sorcerer) was not a true believer, but was a pretender, that he became a professed follower of Jesus for ulterior motives, thinking that he could thereby obtain the powers possessed by the apostles. Further, Peter's description of Simon shows that Peter did not believe that Simon had truly been saved, saying that Simon was destined to "perish," and had "neither part nor portion in this matter," and whose "heart is not right in the sight of God," and who was "poisoned by bitterness and bound by iniquity." But, for salvation, Peter told Simon to "repent" and to "pray to God" so that he might be forgiven.

Another example where prayer was a means of salvation is seen in these words of Christ concerning a hated "tax collector" who was under conviction of sin:

"And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (Luke 18: 13 nkjv)

Here we see where a convicted sinner prayed for God to "be merciful" or ("be propitious") to him a sinner and the result was that he was "justified." Of course, just saying these words without truly believing them will avail nothing. But, praying to God in genuine faith with such confession and such repentance will indeed bring salvation.

The scripture at the head of this post affirms the truth that people pray for salvation. It says: "Heal me, O LORD, and I shall be healed; Save me, and I shall be saved, For You are my praise."

That scripture surely proves that people are saved by prayer uttered in faith. 

Divine Impassibility

In September, 2022, I did a series titled "The Impassibility of God" which had seven chapters. You can find those in the archives for that month. In the past couple days I have watched a short video titled "Divine Impassibility Explained" by Kevin DeYoung (here) and I recommend it as a good Reader's Digest treatise of this important doctrine. 

Unconditional Salvation?

The question as to whether salvation is conditional or unconditional is an old one among Baptists of the Particular Baptist tradition, though not among General or Free Will Baptists. I don't like telling people that I believe in unconditional salvation because it gives people the wrong idea. It suggests that a person does not have to do anything to be saved. However, many Baptists of the past plainly said that they did not believe in conditional salvation. I have written much on this question. 

In my series on "The Hardshell Baptist Cult," in chapters 119-122, I dealt with this subject under the title of "Conditional or Unconditional?" You can read those chapters in a blog giving all those chapters (here). In chapter nineteen I cite from Spencer's history of Kentucky Baptists as follows:

"Thus was Elkhorn Association constituted, on Saturday, October 1, 1785. William Cave was chosen Moderator. The Association decided that all matters of business should be determined by a majority. At the request of Gilberts Creek, the oldest church in the Association, a committee was sent to inquire into its standing. In answer to a query from Tates Creek,the churches were advised to use all tenderness to reclaim persons holding the error of conditional salvation, but if they could not be reclaimed, to exclude them." (Spencer's History of Kentucky Baptists Volume II, 1886 - See here)

When Baptists of the past and of the Calvinist tradition denied "conditional salvation" they did not mean to imply that a person could go to heaven without faith in Christ or repentance. Nevertheless, I think such denial has done more harm than good and should not have ever been said. In the following citations, taken from those chapters on that question, I give citations from Baptists of the past who explained what they meant by saying that salvation was unconditional. We will begin with John Bunyan (1628-1688)  who wrote (emphasis mine):

"The conditional promise calls for repentance, the absolute promise gives it (Acts 5:31). The conditional promise calls for faith, the absolute promise gives it (Zeph 3:12; Rom 15:12). The conditional promise calls for a new heart, the absolute promise gives it (Eze 36:25,26). The conditional promise calleth for holy obedience, the absolute promise giveth it, or causeth it (Eze 36:27)."

Next, we will cite from Benjamen Keach (1640-1704), a signer of the second London Confession (1689), wrote the following in "THE DISPLAY OF GLORIOUS GRACE: OR, THE COVENANT OF PEACE OPENED. IN FOURTEEN SERMONS" (You can read it here):

"From hence we may infer, That in the Covenant of Peace, the Promises of God are Absolute; and that this Absoluteness implies, that all the Conditions that are required on the Creature's part, Grace is promised to them to perform them on God's part, Who works in us to will and to do of his own good Pleasure."

"The Gospel doth not proclaim a Conditional Peace, or Reconciliation, or that God is only reconcilable; so that if the Sinner performs his part, God will be fully reconciled; that is, if the Sinner repents, believes is Regenerated, or answers the Rule of the Promise, as some speak. I know no such Conditional Gospel, or Proclamation; but those Conditions which Jesus Christ was to perform, which was not only to reconcile God to us, but us also to God: Can that be the Condition of Life on our part which Christ hath engaged in the Covenant to do?"

"Moreover, whatsoever Duties God requires of us as to our actual Justification, in our own Consciences, and as to our Sanctification-also, he hath promised to give us his Spirit to perform and work in us."

"My Brethren, Doth a Child contribute any thing to its own Formation in the Womb? Alas, What is in us before we are Born again? And of his own Will begat he us, &c.

Object. But doth not the Gospel require Faith and Repentance, as the Condition of Justification, and Eternal Life?

1 Answ. I told you but even now, there are Conditions of Connection by way of order and dependence of things one upon another (Page 186):

As in Logic (saith the same Reverend Divine) if a Creature be a Man, he is a Rational Creature; or if God be the first Cause, he is the Creator of all things: And in this sense (saith he) Creation is a Condition of Salvation; if a Man be Saved, he must be Created: So if a Man believe he shall be Saved, believing is a Condition of Connection, a State of Grace is thus a Condition to a State of Glory, by way of Connection in the Promise; but one is not the Federal Condition of another, but both come in as the Gift of Grace; in this sense the Covenant contains all the Conditions of Order and Dependence in the Exhibition and Performance; the hearing the Word is the Condition of Faith, but hearing is not a Federal Condition; so the giving the Spirit is the Condition of Union to Christ and Faith, and Faith the Condition of receiving of Pardon, and living in Holiness and the giving of Pardon the Condition of receiving it, and Holiness the Condition of seeing God, and of having Eternal Happiness; but these kind of Conditions are not Federal Entitling Conditions to the Promise, but are contained in the Promise, and denote the Connection and Dependence of one promised Benefit upon another."

So, both Bunyan and Keach affirm that salvation is conditional in one sense but not in another. They deny that salvation is conditional if by that someone means a condition which a sinner does himself without God's grace being the cause, a condition of merit. They affirm that salvation is conditional upon God producing faith and repentance and every other thing necessary to salvation, or what they call a "condition of connection." 

Bob L. Ross of Pilgram Publications (now deceased) was once an editor of the "Baptist Examiner" published out of Ashland, Kentucky. In the 1958 edition of that paper (which my father used to write articles for) Ross wrote (you can read it here) the following under the sub-title "UNCONDITIONAL SALVATION" (emphasis mine):

"There ARE NO meritorious acts whereby salvation is gained. God is not in the business of peddling His grace upon certain conditions. Merit-mongers despise salvation by grace, and the God of all grace equally despises the doctrine of salvation by human effort. There are no meritorious conditions to salvation. God does not say, “I will save you, if you perform such and such an act.” That would be salvation by works."

The key point in these words are "no meritorious conditions." He is not denying that faith and repentance and confession of sins and confession of Christ are necessary prerequisites to salvation, but is denying that people do these things "by human effort" apart from the power of the gospel and Spirit of God.

Ross wrote further:

"Furthermore, it would be a denial of man’s total depravity and inability (John 6:44, Ephesians 2:1). Grace brings salvation to the spiritually helpless sinner. Some Baptists refer to repentance and faith as “conditions” of salvation. But if salvation is conditioned upon the sinner in the very beginning, then why not all the way to the end? Repentance and faith are not conditions to salvation; they are the means of God in bringing His people from sin unto Christ. I say the “means of God,” for repentance and faith are “inseparable graces, wrought in our souls by the regenerating Spirit of God. (Baptist Confession of Faith, New Hampshire). The elect do not of themselves perform repentance and faith but the Spirit produces these graces in the elect, “in connection with divine truth.” Our salvation is conditioned upon one only, even our God. If we, as helpless sinners, are to be saved, it depends entirely upon Him. We are what we are “by the grace of God.” (I Corinthians 15:10)."

This was written when Brother Ross was a young man in the faith. I knew brother Ross personally. I don't think that he later in life objected to saying that salvation was conditional. He still believed that faith and repentance were means, or conditions of connection.

Sylvester Hassell, a recognized leader of the "Primitive" or "Old School" or "Hardshell" Baptist, wrote:

"All the unconditional spiritual promises of God, from the beginning to the end of the Scriptures, engage to work in His people all the conditions of the conditional promises, and thus ensure their salvation (Gen. iii. 15; xii. 3; 2 Sam. xxiii. 5; Psalm cx. 3; Isa. xxvii. 13; xxxv. 10; xlii. 16; xlv. 17; liii.-lv.; Jer. xxxi. 33-37; Ezek. xxxvi. 25-27; xxxvii. 1-14; Zech. xii. 10-14; xiii. 1, 7-9; Matt. i. 21; xxv. 34; John vi. 37-40; x. 15, 27-30; xvii. 2, 3, 24; Acts xiii. 48; Rom. v. 19-21; viii. 28-39; Eph. i.-iii.; 2 Thess. 13, 14; 2 Tim. i. 9, 10; 1 Pet. i., ii.; 1 John v. 11, 12; Rev. i. 5, 6; xxi. 27)."  ("Interpreting the Scriptures-The Error of Conditionalism" by Sylvester Hassell, The Gospel Messenger—September, 1894 - See here)

It is an instance of further departure from the truth for later Hardshells to say that there are no conditions for sinners, in any sense, to obtain salvation. 

Elder John Rowe, another 19th century Hardshell, wrote:

"Not, however, without repentance and faith, though some have been so full of folly, as to affirm that if sinners are saved upon the principles we maintain, then repentance and faith are needless things....Whereas none ever have, or will repent and believe, evangelically, except under the influence of special grace applied to them." (Elder John Rowe, "My Grace is Sufficient for Thee," in the Gospel Messenger, 1881, pg. 9)

Elder W. M. Mitchell, another 19th century "Primitive Baptist" leader, wrote:

"In conclusion, let us not overlook the fact that in order to salvation, it is necessary that we be born again; that we have faith, repent and believe in the Lord Jesus Christ; but as salvation is of the Lord, these things are as much of him as our redemption, calling or justification, for his “divine power hath given us all things that pertain unto, life and godliness.” 2 Pet. i. 4." ("The Southern Baptist Messenger," Oct. 1, 1880)

That there are necessary conditions or prerequisites for sinners to be saved is evident from many biblical texts. 

Jesus Counsels the Rich Young Ruler

"17 Now as He was going out on the road, one came running, knelt before Him, and asked Him, “Good Teacher, what shall I do that I may inherit eternal life?” 18 So Jesus said to him, “Why do you call Me good? No one is good but One, that is, God. 19 You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’ ” 20 And he answered and said to Him, “Teacher, all these things I have kept from my youth.” 21 Then Jesus, looking at him, loved him, and said to him, “One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.” 22 But he was sad at this word, and went away sorrowful, for he had great possessions." (Mark 10: 17-22 nkjv)

Why did Jesus not say to this man -- "you don't have to do anything"?

Paul and Silas to the Jailer

"27 And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. 28 But Paul called with a loud voice, saying, “Do yourself no harm, for we are all here.” 29 Then he called for a light, ran in, and fell down trembling before Paul and Silas. 30 And he brought them out and said, “Sirs, what must I do to be saved?” 31 So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” (Acts 16: 27-31 nkjv)

Why did Paul and Silas not say to this man -- "you don't have to do anything"?

If salvation was in every way unconditional, why did John the Baptist preach as he did in the following text?

"But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?" (Matt. 3: 7 kjv)

First, notice that these words were spoken to those who were dead alien sinners, for that is evident in the Baptist calling those he addressed as a "generation of vipers." Second, if there are no conditions for salvation, then why did the Baptist say "flee from the wrath to come"?

It is true that sinners need to be told and need to learn that they cannot believe, repent, or obey Christ, apart from the Lord's power and grace. They need to be told to seek such grace from the Lord out of realization of their own inability.

Wilson Thompson on Union With Christ

One of the tenets of Hardshellism and Hyper Calvinism is to deny that union with Christ is by faith, affirming rather that union with Christ, vital union, occurs prior to faith. This is because they teach that sinners are regenerated or born again before they believe or have faith. It is in this regeneration before faith that a sinner is vitally joined to Christ, and this being so there is a denial that union with Christ is by faith.

In writing my present series on "Prevenient Grace" I went looking at the Autobiography of Elder Wilson Thompson (1788-1866), published in 1866 (which can be read here), a founder of the sect that calls itself "Primitive" or "Old School" (aka "Hardshell") Baptists, because I recalled something I remember reading in that autobiography that I thought I would cite in that series. While doing that I came across the following words of Thompson (emphasis mine):

"He (Wilson's father) said no more, and the conversation turned on certain subjects of Scripture, for my mind was working hard on the doctrine of the union of Christ and his people before faith. The preaching I had heard was, that God's people became united to Christ by a living faith; but I saw things differently, for I conceived that such an union was indispensable to the legal imputation of our sins to Christ, and of His righteousness to us, and that, too, before faith could act upon, or lay hold of, that mystical union, or draw any comfort from it. This was the sense in which I understood the doctrine, and I was laboring hard to discover the true principles upon which it was based, as revealed in the Scriptures of truth, and by the Spirit in the hearts of God's people. This subject engrossed most of our conversation, as I found father also was much exercised on the same point. The evening meetings were continued, from time to time — sometimes nearly every night in the week, and they were attended with great interest." (pg. 161-162) 

Thompson later in his autobiography also wrote:

"If He were not man He could not have died for my sins. Nay, if He were not a holy, sinless, and undefiled man in Himself, standing in an indissoluble, legal, vital union to His body, the Church, our sins could not in justice or in law have been laid on Him, nor the righteousness of Him imputed to us." (pg. 364)

First, notice that Thompson confesses that the Baptists, in the early days of his ministry, taught that people become "united to Christ by a living faith." Second, notice that Thompson disagrees with this historic Baptist teaching, and affirms that living union with Christ is effected before and without faith. 

Most Baptists would agree that there was some kind of union with Christ before faith, yea even from past eternity. Those Baptists of the Calvinist tradition would agree that in eternity past, in the covenantal agreement between the Father and Son, that there was a representative union created between Christ and those chosen to salvation, these being the ones the Father "gave" to Christ. Also, all Baptists, whether of the Calvinist tradition or not, believe that a union with man occurred when the Son of God became a man via his incarnation and that without this union of the divine Son of God with humanity there would be no salvation.

The Two Seed Primitive Baptists, as I have shown in my ongoing series "Two Seed Baptist Ideology," of which Elder Thompson was in agreement, believed in what was called "eternal vital union," which involved the idea that the elect existed from eternity and were "in Christ" and had a union of life with Christ from eternity. Had he simply believed in an eternal representative union by election and the gifting of the Father of the elect to Christ, or simply believed that a union with the elect or race of men was created when Christ became a man, he would have remained orthodox in his views. But, when he denied that vital union with Christ was effected in time by faith and taught that vital union existed from eternity between the elect (body of Christ) and Christ he embraced what is clearly heterodox and a heresy of the worst sort.  

Thompson says that the Baptists of his day, even among those who would later join the "anti-mission movement," all believed that a vital (living) union with Christ was brought about by faith. If it is brought about by faith, then regeneration or new birth could not occur before faith, for in that case regeneration did not create such a union.