Gospel Conversion

As has been previously noted, Stephen Garrett believes that James 1:18 proves that regeneration is effected by the gospel.

One of the difficulties in taking this view of this text is observed by examining James 1:21, "...receive with meekness the engrafted word, which is able to save your souls." This text puts the acceptation of the word on a volitional level. If the gospel is God's instrument to effect regeneration in verse 18, by verse 21 it would seem to be the case that, since one could refuse to receive the engrafted word (this possibility is established in that James commands his audience to receive the word), they could oppose God's work of regeneration.

Therefore, the context of verse 18 must also entail a volitional context of gospel conversion. The effectual call of the will of God of verse 18 must be divisible from the word of truth, which was also present (but not instrumental) in the regeneration of the early Jewish disciples. They were then converted by the word after they were called from spiritual death.

As I have noted, this harmonizes with what we know of Peter's experience in Luke 22:31,32. Peter's experience of conversion much later than his spiritual birth also proves that we are not at exegetical liberty to impose a strict timetable on gospel conversion as it relates to regeneration. James 1:18 summarizes the work of God in regeneration and gospel conversion, and shows that discipleship is consistent with sonship. It does not show that discipleship must follow sonship immediately or to equal degrees.

It is evident from Scripture and natural observation that God is discrete in regard to who is blessed with gospel knowledge. The angels desire to know of the mysteries contained. Paul was directed to certain places in his missionary work. We observe that there are many that are ignorant with little understanding of the gospel. If eternal salvation hinges on mental awareness of the gospel, how much of a pure gospel is necessary to ensure eternal life?

The Jews had the gospel purposely obscured by God, according to Matt. 13:10-17 and Romans 11:7-11, 25. The Jewish leaders kept the Jewish people from believing the gospel according to Matt. 23:37 and Luke 11:52. How can these texts be exegeted in an eternal context without embracing Arminianism?

A basic trust in the gospel message is the natural reaction of sons, if they are under the sound of it, as the gospel is a savour of life unto life in them that are saved (2 Cor. 2:15,16). However, we are not at Scriptural liberty to suppose definitively the eternal destiny of any individual, though we can say generally that the Bible teaches the damnation of those that do not obey the gospel (2 Thess. 1:7-9), or that Christ has become the author of eternal salvation to all them that obey Him (Hebrews 5:9).

It is inconsistent for children of God not to profess Him before a body of believers and submit to Baptism, and for this they ought to wonder if they are truly regenerate. Just like it was inconsistent for the rich, young ruler to not give all that he had to feed the poor, but, at least in that case, Jesus loved him nonetheless, according to Mark.