Another Refutation of Mike Thomas on Soteriology

Mike Thomas has just had an article posted on Bobby Gilpin's "Blog of Mormon":

GENERAL CONFERENCE – OCTOBER 2017 – SATURDAY PRIESTHOOD SESSION REVIEW BY MIKE THOMAS

It is largely an attack on LDS soteriology. Sadly, instead of showing the alleged unbiblical nature of LDS soteriology, Thomas only shows he cannot engage in exegesis.  This is not the first time Thomas has embarrassed himself on biblical exegesis and soteriology. For a previous refutation, which really touches upon all the pertinent topics in this article, see

Refuting Mike Thomas on soteriology

 However, I do wish to address Thomas’ abuse of Phil 3 and John 3:1-16 from the following comment:

What I Once Thought Gain…

I am reminded of Paul’s description of his former self in his letter to Philippi,

‘…circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless.’ (Philippians 3:5-6)

I imagine a Mormon striving to something similar, ‘baptised at eight, born in the covenant, a Mormon of Mormons; in regard to law, an elder; as for zeal, faithfully carrying out church callings; as for legalistic righteousness, worthy of God’s trust, striving, obedient, covenant-keeping, commandment-keeping, temple worthy, having steady faith, doing, doing, and doing.’

But I remember how Paul goes on to say of his zeal and self-righteousness, ‘But whatever was to my profit I now consider loss for the sake of Christ…I consider them rubbish (Gk. skoo’-bal-on, excrement), that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ – the righteousness that comes from God and is by faith.’ (Philippians 3:7-9)

What did Paul see that Nicodemus did not? Remember how the faithful Pharisee Nicodemus, ‘came to Jesus at night…’ and recognised Jesus as having been sent by God. ‘In reply Jesus declared, “I tell you the truth, no-one can see the kingdom of God unless he is born again.”‘ Jesus unpacks this teaching but Nicodemus fails to understand, and Jesus’ response is an indictment, ‘You are Israel’s teacher and do you not understand these things?’

This is the passage where Jesus goes on to explain, ‘Just as Moses lifted up the snake in the desert (Num.21:8-9), so the Son of Man must be lifted up, that everyone who believes in him may have eternal life. For God so loved the world that he gave his one and only Son, so that whoever believes in him shall not perish but have eternal life. (Jn.3:1-16) This ‘eternal life’ is a quality of life, God’s quality of life, gifted to all who trust in Jesus. What the LDS priesthood-holder strives for, Christ has achieved for us, it is not earned, or merited.

Phil 3 and "righteousness" apart from Law

This is nothing short of eisegesis on Thomas’ behalf. It should be enough to quote the following from Chris VanLandingham;

Does Paul really discuss two different kinds or species of righteousness, or does he discuss only the two different origins of righteousness? The latter seems most likely since δικαιοσυνη has the same sense throughout Philippians. Even in 3:9, the difference is only one of origin, whether εκ νομου or εκ θεου. Nothing suggests that these prepositional phrases should indicate two different definitions for the same word in the same sentence. If Paul really wanted to indicate two different properties or qualities, he would have used two different words. At any rate, Paul wants what Noah, Daniel, Baruch and Enoch have:

Noah was found (ευρεθη) perfect, righteous (δικαιος); at the time of wrath he was taken in exchange . . .  (Sir 44:17)

And God saved me from the lions because righteousness was found in me before him. (καθότι δικαιοσύνη ἐν ἐμοὶ εὑρέθη ἐναντίον αὐτου Daniel 6:23)

For you [i.e., Baruch] have been found righteous before God (Δικαιος γαρ ευρεθης εναντιον του θεου), and he did not let you come here, so that you would not see the ill-treatment by the Babylonians that has come upon the people. (4 Bar. or Paraleipomena Jeremiou 7:25)

Let us consider Enoch, who, when he was found righteous in obedience (εν υπακοη δικαιος ευρεθεις), was changed, and his death was not discovered. (1 Clem. 9:3)

The δικαιοσυνη “found” in the prophet Daniel is the same kind of δικαιοσυνη Paul hopes is found (ευρεθω) in himself, even if they come from different sources. Just as δικαιοσυνη and δικαιος, moreover, do not carry the notion of acquittal in Sirach, Daniel, Paraleipomena Jeremiou (4 Baruch), or 1 Clement, neither does δικαιοσυνη in Philippians. In Sirach, Daniel, the Paralelipomena Jeremiou, and 1 Clement, the noun and the adjective refer to a state of being or a quality that Noah, Daniel, Baruch, and Enoch possess. In all five texts, clearly God will make a determination, as is evident by ευρισκω, not the δικαι- terms. God’s determination must accord to the truth: if Noah, Daniel Baruch, Enoch, or Paul is righteous, then that righteousness will be what God finds. (Chris VanLandingham, Judgment and Justification in Early Judaism and the Apostle Paul [Peabody, Mass.: Hendrickson Publishers, 2006], 314-15)

 That Thomas is dead-wrong in his eisegetical reading of Phil 3 can be seen in the previous chapter. In Phil 2:12-13, we read the following:

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but how much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. (Phil 2:12-13)

It is common for Evangelical critics of LDS soteriology (e.g., Ron Rhodes and Marian Bodine) to argue that Paul was addressing the internal conflicts in the Philippian church and was merely addressing the survival/salvation of the congregation, not a statement about individual salvation. In this way, Evangelicals attempt to empty this passage of its eternal dimensions and limit the discussion to working out one's salvation to working out their disputes. However, this ignores verse 16 which reads:

Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

Here, Paul speaks of the final judgment ("the day of Christ"). Hence, all the fear and trembling that Paul encourages the Philippians to do is for the purpose of passing the judgment on that final day. If Paul finds that he has "laboured in vain," we know from other passages that the salvation of his hearers/readers is either in jeopardy or has yet to be determined (e.g., Gal 2:2; 2 Cor 6:1; 1 Thess 3:5). Even Paul does not think of himself as "eternally secure," as we see in 1 Cor 9:27-10:13).

As one Pauline scholar wrote on this passage, showing that Paul is teaching synergistic soteriology:

Finally, Phil 2:12-16, particularly verses 12-13, deserves a more thorough analysis. What does Paul mean by the phrase “with fear and trembling work out your own salvation” (2:12)? Some suggest that σωτηρια refers to the health and welfare of the corporate body of believers in Philippi, not final salvation from God’s wrath or eternal life in the next age. This sociological interpretation has been amply rebutted. Here, as in 1:28, σωτηρια refers to eschatological salvation as it usually does elsewhere in Paul’s letters.

What, then, does Paul mean by κατεργαζομαι? Paul uses the word eighteen other times with the meaning “to achieve, accomplish, do, bring about, produce, or create.” In this case, then, Paul exhorts the Philippians to bring about or achieve their own salvation. Considering all the passages discussed in this section, such a mandate and responsibility should come as no surprise. Why else would Paul exhort believers to be “pure and blameless,” or to “produce a harvest of righteousness,” or to be “blameless and innocent . . . without blemish” in light of the imminent day of Christ, unless he also believes that Christians themselves must work in order to be saved on that day. Κατεργαζομαι refers to a number of things, such as “live your life in a manner worthy of the gospel” (1:27), “standing for in one spirit, striving side by side with one mind for the faith of the gospel” (1:28), “do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves” (2:3), “look not to your own interests but to the interests of others” (2:4), do all things without murmuring and arguing” (2:14), “holding fast to the word of life” (2:16), and so on. Christians themselves do these things, not God; they decide as an act of the will to obey or disobey Paul, the gospel, or God.

Believers do such things, however, not on their own strength alone. Paul says, “For God is the one who is working in you so that (you might) desire to work for (his) good pleasure” (2:13). God aids and inspires the believers to accomplish God’s purposes. Likewise, Paul testifies about himself:

Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. (Phil 3:12)

I can do all things through him who strengthens me. (Phil 4:13)

On the contrary, I worked harder than any of them—though it was not I, but the grace of God that is with me. (1 Cor 15:10)

In his autobiographical statements, sometimes Paul emphasizes his role in his endeavors (e.g., 2 Cor 11:23-29; Phil 2:16; 1 Thess 2:9), sometimes God’s grace. Paul views himself as neither “possessed” or controlled by the deity nor as constrained or overpowered; rather he is inspired. If one’s deeds rely solely upon God’s doing, then the logic of God’s commandments is lost and responsibility for one’s behaviour at the Last Judgment is moot. (Chris VanLandingham, Judgment and Justification in Early Judaism and the Apostle Paul [Peabody, Mass.: Hendrickson, 2006], 186-87)

One other response I have encountered (not from Gilpin, to be fair) is that the texts says "work out" and not "work for," and as a result of our English translations, this does not therefore necessitate synergism and/or good works, empowered by God's spirit and grace, are not meritorious. However, such shows that one who makes this argument are ignorant of Greek.

The implication he is trying to give is that one is merely demonstrating their saved state, not to maintain such. However, the Greek does not support it. The verb is κατεργάζομαι and it means "to work out" in the sense of "to produce," consistent with the Latter-day Saint understanding of this passage. Notice how the term is defined by Louw and Nida in their Greek-English Lexicon of the New Testament Based on Semantic Domains (2d ed.):

κατεργάζομαι: to do something with success and/or thoroughness - 'to accomplish, to perform successfully, to do thoroughly.' ἅπαντα κατεργασάμενοι στῆναι 'having accomplished everything, to stand' Eph 6.13.

Eph 6:13, referenced by Louw-Nida, reads as follows:

Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything (κατεργάζομαι), to stand firm. (NRSV)

In A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3d ed), often known as "BDAG," the leading scholarly lexicon of Koine Greek, the verb κατεργάζομαι, with respect to how it is used in Phil 2:12 is defined as "to cause a state or condition, bring about, produce, create," again, consistent with the Latter-day Saint reading but alien to the interpretation Thomas lamely attempts to foist upon the verb. Furthermore, with respect to Eph 6:13, quoted above, it is defined as having the meaning of “to bring about a result by doing something, achieve, accomplish, do.” Here is the entry under κατεργάζομαι in BDAG:

κατεργάζομαι

• κατεργάζομαι mid. dep., Att. fut. 2 sg. κατεργᾷ Dt 28:39; 1 aor. κατειργασάμην; perf. κατείργασμαι. Pass.: fut. 2 pl. κατεργασθήσεσθε Ezk 36:9; aor. κατειργάσθην (on κατηργασάμην and κατηργάσθην s. B-D-F §67, 3; W-S. §12, 1; Mlt-H. 189) (Soph., Hdt.+).

1. to bring about a result by doing someth., achieve, accomplish, do τὶ someth. (Hdt. 5, 24 πρήγματα μεγάλα; X., Mem. 3, 5, 11; Jos., Vi. 289) Ro 7:15, 17f, 20; 1 Cor 5:3; 1 Cl 32:3f. τὴν ἀσχημοσύνην κατεργαζόμενοι committing shameless acts Ro 1:27. τὸ κακόν do what is wrong 2:9; 13:10 v.l. τὸ βούλημα τῶν ἐθνῶν do what the gentiles (i.e. polytheists) like to do 1 Pt 4:3. δικαιοσύνην θεοῦ does what is right in the sight of God or (s. ἐργάζεσθαι 2c) achieves the uprightness that counts before God Js 1:20 v.l. ἅπαντα κατεργασάμενοι after you have done or accomplished everything (in this case the reference would be to the individual pieces of armor mentioned in what follows, which the reader is to employ as is prescribed; but s. 4 below) Eph 6:13. ὧν οὐ κατειργάσατο Χριστὸς δι᾽ ἐμοῦ of anything except what Christ has accomplished through me Ro 15:18. Pass. τὰ σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν the signs by which an apostle demonstrates his authority have been done among you 2 Cor 12:12.

2. to cause a state or condition, bring about, produce, create (Hdt. 7, 102 ἀρετὴ ἀπὸ σοφίης κατεργασμένη; Philo, Plant. 50; TestJos 10:1) τὶ someth. νόμος ὀργήν Ro 4:15. θλῖψις ὑπομονήν 5:3 (TestJos 10:1 πόσα κατεργάζεται ἡ ὑπομονή); cp. Js 1:3. λύπη μετάνοιαν 2 Cor 7:10a v.l. (for ἐργάζεται). λύπη θάνατον vs. 10b; cp. vs. 11 (where a dat. of advantage is added). φθόνος ἀδελφοκτονίαν 1 Cl 4:7. μνησικακία θάνατον Hv 2, 3, 1. ἡ ἁμαρτία κ. ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν sin called forth every desire within me Ro 7:8. τινί τι bring about someth. for someone (Eur., Her. 1046 πόλει σωτηρίαν) μοι θάνατον 7:13. αἰώνιον βάρος δόξης ἡμῖν 2 Cor 4:17. εὐχαριστίαν τῷ θεῷ bring about thankfulness to God 9:11; θάνατον ἑαυτῷ κ. bring death upon oneself Hm 4, 1, 2; cp. s 8, 8, 5 ἐργάζεσθαι.—Work out τὶ someth. (Pla., Gorg. 473d ὁ κατειργασμένος τὴν τυραννίδα ἀδίκως) τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε Phil 2:12 (JMichael, Phil 2:12: Exp. 9th ser., 2, 1924, 439-50).

3. to cause to be well prepared, prepare someone κ. τινα εἴς τι prepare someone for someth. (cp. Hdt. 7, 6, 1; X., Mem. 2, 3, 11) ἡμᾶς εἰς αὐτὸ τοῦτο for this very purpose 2 Cor 5:5.

4. to be successful in the face of obstacles, overpower, subdue, conquer (Hdt. 6, 2 νῆσον; Thu. 6, 11, 1 al. τινά; 1 Esdr 4:4; Philo, Sacr. Abel. 62; Jos., Ant. 2, 44) ἅπαντα κατεργασάμενοι στῆναι after proving victorious over everything, to stand your ground Eph 6:13 (but s. 1 above).—M-M. TW.

This Evangelical "responses" to the force of Phil 2:12-13, as well as Thomas' eisegesis of Phil 3:6-9, are driven by pure eisegesis.

  

John 3:1-16

With respect to John 3:1-16, at best, Thomas is telling a half-truth. He is trying to read into this passage eternal security, which was exegetically refuted in Refuting Mike Thomas on soteriology, as well as an exegesis of John 3:1-7 which shows that the text is teaching baptismal regeneration, something Thomas rejects.

What John is teaching in this passage is not that one is justified once-for-all, and that even one's then-future sins are remitted. Instead, he is preaching on-going faith and perseverance in the faith. Take John 3:16, a rather abused passage by many Protestants:

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life.

One should note that the phrase “whosoever believeth” is not a completely accurate translation of the underlining Greek. The Greek is ὁ πιστεύων which is a participle, properly translated as “the ones believing.”

Elsewhere in the Johannine corpus, truly justified individuals are said to be able to lose their salvation. Consider, for instance, John 15:6:

If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

In this text, Christ is not speaking of superficial believers, who like those discussed in 1 John 2:19 were not true believers, but instead, those who were truly regenerated believers who lost their salvation. When one examines the various instances of the term ἐν ἐμοί ("in me") in the Gospel of John that shows that those whom this term is applied to are salvifically united with Christ or Christ being "in" the Father:

He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him (ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτω). (John 6:56)

But if I do, though ye believe not me, believe the works: they ye may know, and believe, that the Father is in me (εν εμοι), and I in him. (John 10:38)

Believest though not that I am in the Father, and the Father in me (εν εμοι)? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me (εν εμοι), he doest the works. Believe me that I am in the Father, and the Father in me (εν εμοι): or else believe me for the very works' sake. (John 14:10-11)

At that day ye shall know that I am in the Father, and ye in me (εν εμοι), and I in you. (John 14:20)

Hereafter I will not talk much with you: for the prince of this world cometh, and has nothing in me (εν εμοι). (John 14:30)

Every branch in me (εν εμοι) that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit . . . Abide in me (εν εμοι), and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am in the vine, ye are the branches: He that abideth in me (εν εμοι), and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me (εν εμοι), he is cast forth as a branch and is withered; and men gather them, and cast them into the fire, and they are burned. if ye abide in me (εν εμοι), and my words abide in you, ye shall ask what ye will, and it shall be done unto you. (John 15:2, 5-7)

These things I have spoken unto you, that in me (εν εμοι) ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. (John 16:33)

That they all may be one; as though, Father, art in me (εν εμοι), and I in thee; that they also may be one in us: that the world may believe that thou hast sent me . . . I in them, and thou in me (εν εμοι), that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:21, 23)

As with many other key texts (e.g., Heb 6:4-6), the plain, exegetically-sound interpretation of John 15:6 is that true, regenerate believers can fall from salvation; in other words, the people in view are not a pseudo-branch or branch that was never truly connected to the vine; instead, Christ assumes that these people who fall away were already "in" Him and were a genuine branch of the vine, resulting in their being thrown in the fire (i.e., being lost). This is yet another refutation of many (false) theologies within Evangelical Protestantism.

To see how pathetic the biblical case for eternal security truly is, James R. White, one of Protestantism's best debaters, debated Catholic apologist Trent Horn on the topic in January 2017, and it is almost universally agreed by Protestant and non-Protestant alike that White lost the debate --badly--:

Can a Christian Lose Salvation?

In case someone appeals to John 19:30 and τετελεσται ("it is finished"), see:

Full Refutation of the Protestant Interpretation of John 19:30

As with as with so many things, Protestants are guilty of eisegesis of this verse, too.

Gracious Merit

Finally, Thomas is wrong about "gracious merit" in the Bible. The Bible condemns strict, legal merit, but explicitly teaches "gracious merit" (condign and congruent merit, as Medieval theologians would label the two categories of such):

Then stood up Phinehas, and executed judgment and so the plague was stayed. And that was counted unto him for righteousness unto all generations for evermore. (Psa 106:30-31; cf. Num 25:7-8).

And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. And thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day. And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers: If thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart, and with all thy soul. For this commandment which I command thee this day, it is ¹ not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. See, I have set before thee this day life and good, and death and evil; In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. (Deut 30:6-16) 

The Lord rewarded me according to my righteousness; according to the cleanness of my heart hath he recompensed me. For I have kept the ways of the Lord, and have not wickedly departed from my God. For all his judgements were before me, and I did not put away his statues from me. I was also upright before him, and I kept myself from mine iniquity. Therefore, hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight. With the merciful thou wilt shew thyself upright; With the pure thou wilt shew thyself pure; and with the forward thou wilt shew thyself forward. For thou wilt save the afflicted people; but wilt thou bring down high looks. For thou wilt light my candle; the Lord my God will enlighten my darkness.  (Psa 18:20-28) 

According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building on it. Each builder must choose with care how to build on it. For no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay straw--the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. If that has been built on the foundation survives, the builder will receive a reward. If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire. (1 Cor 3:10-15 NRSV).

You see that faith was active along with his works, and faith was brought to completion by the works. Thus the scripture was fulfilled that says, "Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. You see that a person is justified by works and not by faith alone. Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road? (Jas 2:22-25 NRSV)

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but how much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. (Phil 2:12-13)

For more on the problems inherent within Protestant theology, see An Examination and Critique of the Theological Presuppositions Underlying Reformed Theology  and Not by Scripture Alone: A Latter-day Saint Refutation of Sola Scriptura

Conclusion

It is a shame to see someone who professes to believe and follow Jesus Christ so thoroughly misinterpret and even pervert Christ's gospel and the Bible, notwithstanding his repeated claim that (1) Mormonism is not biblical and (2) his flavour of Evangelical Protestantism is representative of "Biblical Christianity." As we have seen in this review, the opposite is true.

What is even more shocking, as it is pathetic, is that Thomas makes a living out of spreading such misinformation about the Bible and The Church of Jesus Christ of Latter-day Saints as he is currently the director of Reachout Trust, a UK "counter-cult" group, succeeding Doug Harris after Harris' death in 2013. If this is the best the other side can do, it really shows how intellectually and exegetically bankrupt they are.