Kevin Fralick posted a blog two weeks ago (here) containing some quotations from F.A. Chick on conditional, "time" or temporal salvation.
First of all, I agree with Walter Cash and F.A. Chick that the name, "conditional, time salvation", as an expression, because of the constant need to explain and qualify what is intended by a phrase no where explicitly employed in the Scripture, is confusing. To those unfamiliar with Primitive Baptist parlance, the expression is in constant need of explanation. Nevertheless, the concept is biblical when rightly applied and when it is not carried to errant extremes to justify a quasi-universalism.
Secondly, F.A. Chick seems to presume that conditions imply a works system of rewards for obedience apart from grace. However, because of this, he seems to fail to account for the conditional chastisement of children of God when they are disobedient.
It seems undeniable that the Scripture presents sanctification and disobedience in conditional terms. This is easily proved by appeal to Ephesians 4:30 and 1 Thessalonians 5:19.
It is also equally undeniable that the Scripture presents obedience in the children of God as a work of grace in Philippians 2:12,13, 1 Peter 1:2, and 2 Peter 1:3.
What Chick seems to fail to consider is that God does not give sanctifying grace equally to His children. Plainly, God resisteth the proud, but giveth grace to the humble (1 Peter 5:5). Now, children of God may either face temptation in haughtiness of mind, or humble themselves under the mighty hand of God that they might be exalted in due season (1 Peter 5:6). There are two attitudes that children of God can have toward times of temptation and trial: they can be proud in believing they stand (1 Corinthians 10:12), or they can be clothed in the humility of the knowledge of how they stand in Christ - in his imputed righteousness.
Paul's point in 1 Corinthians 9:27-10:11 is that the people of God can tempt Christ in terms of an antinomian attitude toward their redemption, as the carnal Corinthians, and be destroyed of God. The attitude of the Corinthians toward their fleshly lusts was cavalier, and with arrogance they asserted their security in Christ in the midst of reprobate works.
Comparing verses 9 and 13, a distinction is observed between two attitudes toward temptation. Verse 9 involves an attitude of participation and lasciviousness, and verse 13 involves an attitude of Joseph fleeing Potiphar's wife.
Temptation is used to rationalize sin by claiming that one will be saved by God despite sin. To tempt Christ, therefore, is to believe (when one is tempted) that they can freely sin because Christ has already atoned even for that sin.
To say, "I am tempted of God" (James 1:13), when one is tempted is to the same end of rationalizing sin, as the presumption is that God must be giving permission for sin by the occasion of temptation. But James asserts that temptation arises from the sinfulness of man.
Paul, too, asserts in 1 Cor. 10:9 that to tempt Christ is to attribute the legitimacy of acts of sin in the redemption of Christ, or to say, "...let us do evil that good may come, whose damnation is just (Romans 3:8)."
This is altogether different from Paul's emphasis in 1 Cor. 10:13, which is to the humble and unwilling participants of temptation. 1 Cor. 10:13 is to the humble that are tried by Satan, as Job, whom the children of God resist steadfastly in faith, knowing that the same afflictions are accomplished in brethren that are in the world (1 Peter 5:8,9).
Clearly, Samson exemplifies the point here. Samson was overcome and vanquished by his own haughtiness, as even with his hair cut in Judges 16:20, Samson proudly thought, "I will go out as at other times before, and shake myself." The Scripture then states, "And he wist not that the Lord was departed from him."
Nevertheless, after the Philistines put out his eyes and bound him with fetters of brass to grind in the prison house of Gaza, God was faithful in His promise, and I have always loved Judges 16:22, "Howbeit the hair of his head began to grow again after he was shaven." The righteous man falleth seven times, but rises again because greater is He that is in the regenerate than he that is in the world (1 John 4:4).
