Lordship, Free Grace & Hyper-Grace: Analysis of Three Soteriological Doctrines

Introduction

Within Protestant evangelicalism, few theological debates are as persistent, passionate, and consequential as the one concerning the very nature of salvation. The central question—What must one do to be saved?—gives rise to a spectrum of soteriological systems, each claiming biblical fidelity and each warning of the dangers posed by the others. BKW provides an exhaustive, technical analysis of three prominent and often conflicting doctrines: Lordship Salvation, Free Grace theology, and the more recent Hyper-Grace movement. The purpose is to define, explain, and compare these positions, examining their core tenets, their points of conflict, and the scriptural arguments they marshal in their defense.

The core conflict revolves around a set of fundamental questions: What constitutes saving faith? Is it simple belief, or does it entail commitment and surrender? What is the role of repentance? Is it a turning from sin necessary for salvation, or a change of mind synonymous with faith? What is the relationship between the one-time act of justification and the ongoing process of sanctification? Are good works the necessary evidence of salvation, or the optional pursuit of a disciple? And finally, on what basis can a believer possess assurance of their eternal destiny?

These questions place the three doctrines on a theological spectrum. Lordship Salvation stands at one end, zealously guarding the transformative power of the gospel, insisting that true salvation inevitably and necessarily changes a person's life. At the other end, Free Grace theology champions the absolute freeness of the gift of salvation, arguing that any requirement of works, commitment, or even perseverance as a condition for eternal life corrupts the gospel of grace. Hyper-Grace pushes this emphasis even further, positing a radical sufficiency in Christ's finished work that renders many traditional Christian practices, such as ongoing confession and repentance, obsolete and even insulting to the cross. BKW will navigate this complex terrain, presenting each system on its own terms before engaging in a detailed comparative analysis of their theological flashpoints.

Part I: The Doctrine of Lordship Salvation

Section 1.1: Defining Lordship Salvation: The Indivisible Christ

The foundational principle of Lordship Salvation is the theological assertion that Jesus Christ is indivisible; He cannot be received as Savior while being rejected as Lord. Proponents argue that the gospel call is not merely an invitation to accept a set of benefits, such as the forgiveness of sins, but is fundamentally a summons to discipleship. This call demands surrender and submissive obedience to the authority of Christ. To attempt to separate Christ's saving work from His sovereign rule is, in this view, to preach a distorted message. As one prominent advocate states, "The gospel that Jesus proclaimed was a call to discipleship, a call to follow him in submissive obedience, not just a plea to make a decision or pray a prayer".

A significant pillar of this doctrine is a lexical argument based on the Greek word kurios, translated as "Lord" in the KJV. Proponents note that Jesus is called kurios 747 times in the New Testament. They argue this title is not merely honorific but carries the full weight of the Old Testament name for God, YHWH (often rendered "LORD" in the KJV), which denotes absolute sovereignty, authority, and the right to rule. The use of kurios in the Septuagint (the Greek translation of the Old Testament) to translate YHWH is cited as evidence that the New Testament authors intended to ascribe this same divine authority to Jesus. Therefore, to confess Jesus as "Lord" as in Romans 10:9 is not simply to acknowledge His deity, but to submit to His sovereign rulership over one's life. To refuse Him as Lord, they contend, is to refuse Him as Savior, for He will not divide His offices.

From this foundation, Lordship Salvation advocates level a sharp critique against what they term the "Savior-only" message, which they believe has become popularized in modern evangelism. This message, which presents surrender to Christ's lordship as a secondary or optional step to be taken after salvation, is considered a "weakened gospel" that "falls far short of the message our Lord commissioned His disciples to preach". They see this distortion as the root cause of the "feeble spiritual condition of the church today," as it produces false converts who claim salvation without demonstrating the requisite transformation and obedience. Any message that does not call sinners to submit to Jesus as Lord is, from this perspective, "not really the gospel".

Section 1.2: Core Tenets of Lordship Salvation

The theological framework of Lordship Salvation is built upon a series of interconnected tenets that flow logically from its foundational principle of Christ's indivisible lordship. These tenets define the nature of faith, repentance, works, and assurance in a way that emphasizes the powerfully transformative and efficacious nature of God's saving grace. The system posits that since salvation is entirely a work of a sovereign God, it is impossible for that work not to produce a real, tangible, and enduring change in the life of the one who is saved. The absence of such change is therefore interpreted not as a sign of a struggling or "carnal" Christian, but as evidence that salvation never occurred in the first place.

Table 1: Summary of Lordship Salvation Tenets

Section 1.3: The KJV Scriptural Foundation of Lordship Salvation

Proponents of Lordship Salvation build their case on a wide array of KJV passages, arguing that the Bible consistently presents salvation not as a simple transaction but as a radical transformation that encompasses the whole person. They focus on Jesus' explicit demands for discipleship, the apostolic call to repentance, and the New Testament's description of a changed life as the hallmark of a true believer.

The Demands of Discipleship

A central argument is that Jesus' "hard sayings" regarding the cost of following Him are the non-negotiable terms of salvation itself, not optional guidelines for a more committed tier of Christians.

• Matthew 7:21-23: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." This is a cornerstone text for the Lordship position. It is used to argue that a mere verbal profession of Christ's lordship ("Lord, Lord") is insufficient for salvation. Entry into the kingdom is reserved for the one who "doeth the will of my Father," linking salvation directly to a life of obedience. The passage warns against a faith that is devoid of true righteousness, even if accompanied by seemingly religious acts.

• Luke 14:27, Luke 14:33 : "And whosoever doth not bear his cross, and come after me, cannot be my disciple... So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." Lordship theology interprets these statements as defining the very essence of saving faith. The term "disciple" is not seen as a higher category of believer but as a synonym for a true Christian. Therefore, the conditions for discipleship—bearing one's cross and forsaking all—are understood as conditions for salvation itself.

The Nature of True Faith & Repentance

Lordship advocates argue that the apostolic gospel consistently called sinners to a faith that was inseparable from repentance and submission.

• Romans 10:9-10: "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." Here, the emphasis is placed on the confession of Jesus as "Lord" (Kurios). This is not seen as a mere title but as a declaration of submission to His sovereign authority, which is integral to the act of being saved.

• Acts 2:38: "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Repentance is presented as the first command in the first gospel sermon of the church. It is not an optional extra but a foundational requirement for the remission of sins. Lordship theology views this as a call to turn from one's sin as a necessary part of coming to Christ.

• Acts 26:20: "But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." This verse is used to argue for a three-part, unified act of conversion: (1) repent, (2) turn to God, and (3) do works that are "meet for" (i.e., appropriate to, or demonstrating) that repentance. The works are not the cause of salvation but the necessary proof of the reality of the repentance.

The Evidence of A Transformed Life

The doctrine insists that a genuine work of God in salvation will always produce evidence. The new birth is not a mere change in legal status but a fundamental change in nature.

• 2 Corinthians 5:17: "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." This is a key proof text for the transformative nature of salvation. Regeneration is so profound that the believer becomes a "new creature." Lordship theology argues that it is a logical and biblical contradiction for a "new creature" to continue living like the old one. The "unbroken pattern of sin" will not continue in a person who has been born again.

• James 2:14, James 2:26: "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?... For as the body without the spirit is dead, so faith without works is dead also." This passage is critical to the Lordship argument. It directly addresses the question of a "faith" that is not accompanied by works. James's conclusion is that such a faith is "dead"—that is, it is a non-living, non-saving faith. Works are said to justify, or prove, the faith to be genuine. Lordship advocates argue that James is not teaching salvation by works, but salvation by a faith that works.

• 1 John 2:3-4: "And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." This passage presents obedience to God's commandments as the primary test of genuine faith. It provides a basis for assurance ("hereby we do know") and a stark warning against a profession of faith that is not matched by a life of obedience. Such a profession is deemed a lie.

Section 1.4: The Lordship Critique of "Easy-Believism" & Antinomianism

A central motivation for Lordship Salvation proponents is to counter what they perceive as a dangerous and unbiblical form of the gospel, often labeled "easy-believism" or "cheap grace". They argue that theologies which separate faith from repentance, submission, and obedience—namely Free Grace and Hyper-Grace—ultimately promote a form of antinomianism (lawlessness).

The core of the charge is that by detaching the benefits of salvation from the demands of discipleship, these other systems create the possibility of a "carnal Christian"—an individual who professes faith in Christ but continues to live in a state of willful, unrepentant sin. Lordship theology contends that this category is a biblical and logical impossibility for a truly regenerate person. The new nature given by God in salvation creates new desires and an inclination toward righteousness, making a life of unbroken sin incompatible with the new birth. To suggest that a person can have Christ as Savior while refusing His authority as Lord is to preach a "false gospel" that offers a salvation God does not promise.

To support this critique, Lordship advocates point to KJV passages that describe a disconnect between profession and practice:

• Titus 1:16: "They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate." This verse is used as a biblical description of those whose profession of faith is contradicted and ultimately nullified by their lifestyle. Their works "deny" their words, revealing their true spiritual state as "reprobate".

• 1 John 2:19: "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us." This is the classic Lordship explanation for apostasy. When a person who once professed faith turns away from Christ completely, it is not a case of a true believer losing their salvation. Instead, their departure "makes manifest" that they were never truly saved ("of us") in the first place. This supports the doctrine of perseverance, which holds that genuine faith will, by its very nature, endure to the end.

Part II: The Doctrine of Free Grace

Section 2.1: Defining Free Grace: The Unconditional Gift

Free Grace theology stands in direct opposition to Lordship Salvation, built upon the core principle that eternal salvation is an absolutely free and unconditional gift from God. This gift is received by the sole condition of faith—simple belief or trust—in Jesus Christ for eternal life, entirely apart from any human works, commitment to obey, or turning from sin. Proponents emphasize that grace, by definition, cannot be earned, maintained, or even proven by human performance.

The entire theological system of Free Grace is structured around a sharp, clear distinction between justification and sanctification. Justification is the one-time, instantaneous, and irrevocable act where God declares a sinner righteous and grants them eternal life based on faith alone. Sanctification, by contrast, is the subsequent and ongoing process of spiritual growth and discipleship. Good works, obedience, and repentance from sins are considered vital for the believer's life, but they belong exclusively to the realm of sanctification. They are the basis for receiving eternal rewards at the Judgment Seat of Christ, for maintaining fellowship with God, and for avoiding divine discipline in this life, but they have no bearing on one's eternal life or salvation from hell. This framework allows for the possibility of a "carnal Christian"—a genuinely saved individual who is living in disobedience and spiritual immaturity. Such a person, while secure in their eternal salvation, will face temporal consequences from God and forfeit heavenly rewards.

It is important to note an internal debate within the Free Grace movement itself, primarily between what can be termed "Focused" and "Flexible" positions. "Focused Free Grace," most notably associated with theologians like Zane Hodges and Bob Wilkin, insists that the content of the saving message must explicitly include the promise of everlasting life. For them, to believe in Jesus is to be convinced that He guarantees eternal life to the one who believes in Him for it. Consequently, assurance of salvation is not just a result of faith but is of the very essence of saving faith. If one is not assured, one is not truly believing the promise. "Flexible Free Grace," on the other hand, allows for a broader or less specific content of faith (e.g., believing that Jesus is the Christ, the Son of God) and views eternal life as an automatic byproduct rather than the necessary content of belief. In this view, assurance is possible and desirable for the believer, but it is not an essential or guaranteed component of the initial act of faith.

Section 2.2: Core Tenets of Free Grace Theology

The tenets of Free Grace theology are defined by a series of careful categorical distinctions designed to protect the "freeness" of the gospel. By separating concepts that other systems might merge—such as salvation and discipleship, or justification and sanctification—Free Grace constructs a soteriology where the gift of eternal life remains untangled from any form of human effort or performance, either before, during, or after the moment of faith.

Table 2: Summary of Free Grace Theology Tenets

Section 2.3: The KJV Scriptural Foundation of Free Grace

The scriptural case for Free Grace theology rests heavily on the numerous KJV passages where "believe" (pisteuō) is presented as the single, sufficient condition for receiving eternal life. Proponents argue that there are approximately 160 such verses in the New Testament, forming an overwhelming body of evidence that salvation is by faith alone.

The Singular Condition of Faith

Free Grace advocates argue that the plain reading of the gospel invitations in the KJV reveals a simple, uncluttered path to salvation.

• John 3:16: "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." This is the quintessential Free Grace verse. It is presented as God's clear, unambiguous promise, with only one condition attached: "believeth in him." No mention is made of repentance from sin, submission, or commitment to obedience as additional requirements.

• John 5:24: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." This verse is used to emphasize two key points. First, the believer "hath" (present tense possession) everlasting life at the very moment of belief. Second, the believer "shall not come into condemnation," which is interpreted as a guarantee of eternal security based solely on the act of believing.

• Acts 16:31: "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." When the Philippian jailer asked the most direct soteriological question in Scripture—"Sirs, what must I do to be saved?"—Paul and Silas gave this simple, direct answer. Free Grace proponents argue that if repentance from sins or a commitment to lifelong obedience were necessary, this was the moment to state it, yet the apostles only mentioned belief.

Salvation By Grace, Not Works

This doctrine places immense weight on passages that explicitly exclude works from the equation of salvation, arguing that any inclusion of works, even as necessary evidence, compromises the nature of grace.

• Ephesians 2:8-9: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." This is a cornerstone text used to argue that salvation is a gift received through faith, entirely separate from works. The phrase "lest any man should boast" is seen as a crucial qualifier. If good works were the necessary evidence to prove one's salvation, it would introduce a basis for human boasting in one's performance, which the text explicitly forbids.

• Romans 4:5: "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." This verse is pivotal for the Free Grace position. It teaches that righteousness is imputed to the one who "worketh not" but simply "believeth." Furthermore, God is said to justify the "ungodly," implying that a person does not need to become godly through reformation or commitment before they can be justified. Justification is for the ungodly who believe.

• Titus 3:5: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." This reinforces the argument that salvation is based on God's mercy, not on any "works of righteousness" performed by the individual, either to earn or to prove their saved status.

The "Carnal Christian" & Divine Discipline

To reconcile the reality of sin in believers' lives with the doctrine of eternal security, Free Grace theology points to passages that describe genuine believers living in a state of spiritual immaturity or sin, and to passages that describe God's temporal, fatherly discipline.

• 1 Corinthians 3:1-3: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" This passage is crucial for the Free Grace argument that it is possible to be a true believer yet live a "carnal" life. Paul addresses the Corinthians as "brethren" and "babes in Christ," affirming their saved status, while simultaneously rebuking them for their sinful behavior. This proves, in their view, that sanctification is not automatic or guaranteed and that a lack of spiritual maturity does not negate one's justification.

• Hebrews 12:5-11: This passage describes the Lord chastening those whom He loves, as a father disciplines his sons. Free Grace theologians interpret this not as a threat of losing salvation, but as the primary consequence for a believer's ongoing sin. A disobedient Christian will face God's painful, corrective discipline in this life, but this discipline is proof of their sonship, not a prelude to their damnation.

Section 2.4: The Free Grace Critique of Lordship Salvation's "Works-Salvation"

The primary critique that Free Grace theology levels against Lordship Salvation is that it corrupts the gospel of grace by adding human works to the simple condition of faith. By insisting that saving faith must include elements like submission, commitment to obey, and a willingness to forsake all, Lordship Salvation is accused of creating a "works-salvation" system and reintroducing a form of legalism.

The fundamental error of Lordship Salvation, from a Free Grace perspective, is its failure to maintain the clear biblical distinction between the requirements for salvation (justification) and the requirements for discipleship (sanctification). Free Grace advocates argue that Lordship theology wrongly takes passages that describe the costly demands of discipleship Luke 14:25-33 and applies them as conditions for receiving eternal life. This conflation of categories is seen as the root of the problem. The call to "believe" is for the sinner seeking eternal life; the call to "take up your cross" is for the saint seeking to follow Christ in discipleship and earn rewards.

Furthermore, Free Grace proponents argue that Lordship Salvation dangerously undermines a believer's assurance. By making assurance dependent, at least in part, on the believer's subjective evaluation of their own works, obedience, and perseverance, it creates a system of perpetual doubt and introspection. Believers can never be sure if they have surrendered "enough" or if their works are sufficient evidence, thus robbing them of the peace and certainty that the objective promises of God's Word are meant to provide.

To support this critique, Free Grace theologians employ several key KJV passages and arguments:

• Galatians 2:16: "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." This is used to argue that any work—including the internal "works" of commitment, surrender, or turning from sin—is excluded from the basis of justification. Justification is by faith, period.

• John 6:29: "Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent." This is presented as Jesus' own definition of the only "work" that God requires for salvation: the act of believing.

• Examples of "Imperfect" Believers: Free Grace theology points to biblical figures who are described as believing, yet whose commitment and behavior were deeply flawed. A prime example is the Jewish rulers in John 12:42: "Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue." Here, Scripture explicitly states they "believed," yet they clearly lacked the commitment to confess Christ publicly. Free Grace argues they were genuinely saved, proving that a perfect, all-encompassing commitment is not a prerequisite for saving faith. They also point to Simon Magus in Acts 8, who "believed also" Acts 13 yet was immediately rebuked for being in the "gall of bitterness, and in the bond of iniquity" Acts 23. This is used to demonstrate that a person can be genuinely saved by faith, yet still be mired in serious sin, separating the act of justification from the state of sanctification.

Part III: The Doctrine of Hyper-Grace

Section 3.1: Defining Hyper-Grace: The Super-Abundant Finished Work

Hyper-Grace theology represents a more recent and often more radical development on the theological spectrum, taking the principles of God's grace and the finished work of Christ to their furthest logical conclusion. Its central tenet is that Christ's sacrifice on the cross has dealt with all of a believer's sins—past, present, and future—so completely and finally that many traditional Christian disciplines, particularly those related to sin and repentance, are rendered obsolete. The name "Hyper-Grace" is derived from the Greek word huperperisseuō in Romans 5:20, which the KJV translates as "grace did much more abound," to emphasize the "super-abounding" and overflowing nature of God's grace.

Proponents of this view often see other theological systems, including Lordship Salvation and even some forms of Free Grace, as preaching a "mixed-grace gospel". They argue that any teaching that requires ongoing confession of sin, repentance, or adherence to the law for maintaining fellowship or demonstrating faith is a form of legalism that diminishes the all-sufficiency of Christ's finished work. The Hyper-Grace mantra is that believers are "saved by grace and kept by grace," with no human performance element involved in any aspect of their relationship with God.

A key element of Hyper-Grace is its radical emphasis on the believer's positional righteousness. The doctrine teaches that at the moment of salvation, the believer is "made the righteousness of God in him" 2 Corinthians 5:21 so completely that this becomes their sole identity. When God looks at a believer, He does not see a sinner; He sees only the perfect righteousness of Christ. This leads to the conclusion that believers should no longer identify as "sinners saved by grace" but as "saints" or "the righteous" who may occasionally sin. This "righteousness consciousness" is believed to be the key to overcoming sin, rather than a "sin consciousness" fostered by constant confession and repentance.

Section 3.2: Core Tenets of Hyper-Grace Theology

Hyper-Grace theology is characterized by its absolute application of the benefits of the cross to the believer's present experience. This leads to a number of distinctive and controversial tenets that set it apart from both Lordship Salvation and traditional Free Grace theology. The system is driven by a hermeneutic of radical completion, where any biblical promise of forgiveness or perfection is seen as fully and finally realized in the believer at the moment of salvation.

Table 3: Summary of Hyper-Grace Theology Tenets

Section 3.3: The KJV Scriptural Foundation of Hyper-Grace

Hyper-Grace proponents build their theological case on KJV passages that speak of the totality of forgiveness, the super-abundance of grace, and the once-for-all nature of Christ's sacrifice. They interpret these passages with a literalism that applies the full completion of these acts to the believer's immediate state.

The Super-Abundance of Grace

• Romans 5:20: "Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound." This is the foundational verse for the "hyper" aspect of Hyper-Grace. The phrase "did much more abound" (from the Greek huperperisseuō) is taken to mean that God's grace is not just sufficient but extravagantly, overwhelmingly super-abundant, always overflowing beyond the measure of any sin.

Total & Complete Forgiveness

• Colossians 2:13: "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses." The phrase "having forgiven you all trespasses" is interpreted in the most absolute sense. Hyper-Grace teachers argue this means that at the moment of salvation, God forgives every sin a person has ever committed and ever will commit. Therefore, there is no need to ask for forgiveness for post-salvation sins, as they are already covered by this one-time, all-encompassing act.

Once-for-All Sanctification & Perfection

• Hebrews 10:10, 14 (KJV): "By the which will we are sanctified through the offering of the body of Jesus Christ once for all... For by one offering he hath perfected for ever them that are sanctified." These verses are central to the Hyper-Grace rejection of progressive sanctification. The phrases "once for all" and "perfected for ever" are understood to mean that the believer's sanctification and perfection are completed, finished realities at the moment of salvation. To strive for holiness or to engage in a process of becoming more holy is seen as denying the reality that one has already been made perfectly holy in Christ.

The Believer's Unchanging Righteous Identity

• 2 Corinthians 5:21: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." This verse is used to argue for a complete identity transfer. The believer is no longer a sinner but has been "made the righteousness of God." This new identity is permanent and unchanging, regardless of behavior. The focus of the Christian life is to become conscious of this new identity, which will then effortlessly produce righteous living.

Unconditional Eternal Security

• John 10:27-29: "My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand." This passage is used to argue for the most absolute form of eternal security. Since salvation is a gift given by an all-powerful God, and the believer is held securely in both the Son's hand and the Father's hand, nothing—including the believer's own sin or failure—can cause them to perish or lose that salvation.

Section 3.4: The Critique of Other Views As "Legalistic" Or "Mixed-Grace"

Hyper-Grace theology positions itself as the only true gospel of grace, and it critiques all other views as being tainted with legalism. Proponents argue that any system that reintroduces requirements for the believer—such as the need for ongoing confession of sin, repentance from specific acts, obedience to the law as a rule of life, or looking to works for assurance—is a "mixed-grace" message that pollutes the pure grace of God.

This critique is rooted in the belief that such requirements imply that Christ's work was insufficient. If believers must still confess sins to be forgiven, it suggests Christ's one-time sacrifice did not fully forgive them. If believers must strive for holiness, it suggests Christ's work did not fully perfect them. If believers must look to their works for assurance, it suggests Christ's promises are not trustworthy on their own. This is seen as placing believers back under a system of performance and law, which robs them of their freedom and joy in Christ. The solution, in the Hyper-Grace view, is not to try harder or to follow more rules, but to gain a deeper revelation of Jesus and the absolute completeness of His finished work. This revelation alone is believed to be the power for both salvation and sanctification.

Part IV: A Comparative Analysis of Key Theological Conflicts

The doctrines of Lordship Salvation, Free Grace, and Hyper-Grace, while all operating within a Protestant framework, represent fundamentally different approaches to the gospel. Their disagreements are not minor points of emphasis but systemic differences that stem from conflicting definitions of faith, repentance, and the nature of God's saving work. This section will place the three views in direct dialogue, comparing their positions on the most critical theological loci of the debate. The following matrix provides a comprehensive, at-a-glance summary of these divergent positions, serving as a reference for the detailed analysis that follows.

Table 4: Comparative Matrix of Soteriological Doctrines

Section 4.1: The Nature of Saving Faith

The foundational disagreement among the three doctrines lies in their definition of saving faith. For Lordship Salvation, faith is a holistic concept. It is not merely intellectual assent to a set of facts but a full-orbed trust that necessarily involves volitional surrender and personal commitment to the person of Jesus Christ as both Savior and Lord. Faith is an active, submissive response to the gospel call.

In stark contrast, Free Grace theology defines faith with surgical precision as the sole condition of believing or trusting a promise. It is primarily an act of fiducial assent—being convinced that what God says about Jesus and the gift of eternal life is true. This definition intentionally separates the act of believing from any subsequent acts of commitment or obedience, which are placed in the separate category of discipleship.

Hyper-Grace builds on the Free Grace definition but frames it more passively. Faith is less an active "decision" and more a passive "resting" in the reality of Christ's finished work. Since everything has already been accomplished, faith is simply the recognition and reception of that completed reality.

The analysis reveals a conflict between faith as comprehensive surrender (Lordship) and faith as singular assent (Free Grace/Hyper-Grace). Lordship theology sees the Free Grace definition as creating a "cheap faith" that can be exercised with no impact on one's life. Conversely, Free Grace sees the Lordship definition as illegitimately adding the "works" of commitment and surrender to the simple requirement of faith, thereby corrupting the gospel.

Section 4.2: The Definition & Role of Repentance

The debate over repentance is inextricably linked to the definition of faith. Lordship Salvation defines repentance (metanoia) as a comprehensive change that includes turning from sin. It is a God-given gift that involves a change of mind, a change of heart, and a change of direction that will inevitably be evidenced by a change in behavior. This repentance is considered a necessary component of conversion, two sides of the same coin with faith.

Free Grace theology strongly contests this, arguing that Lordship proponents wrongly import the idea of "turning from sins" into the meaning of metanoia. They define repentance as simply a "change of mind," typically about who Jesus is. In this sense, repentance becomes a synonym for faith itself. Some Free Grace advocates argue that a turning from sin is part of the Christian's ongoing sanctification, but it is not a condition for justification.

Hyper-Grace takes this a step further by arguing that for a believer, the very act of ongoing repentance for sins is a sign of unbelief. Since all sins—past, present, and future—were forgiven at the cross, to continually repent is to act as if Christ's work was insufficient. Repentance is a one-time act that occurs at conversion, and thereafter the believer's focus should be on their righteousness, not their sin.

The conflict hinges on whether repentance is a prerequisite for salvation that includes a behavioral component (Lordship), or whether it is a cognitive act synonymous with faith (Free Grace), or a once-and-for-all event that is superseded by a "righteousness consciousness" (Hyper-Grace).

Section 4.3: The Relationship Between Justification & Sanctification

The structural difference between the systems is most evident in how they relate justification and sanctification. Lordship Salvation teaches that the two are distinct in definition but inseparable in experience. Justification is the root of salvation, and sanctification is the inevitable fruit that grows from that root. God's act of justifying a sinner is so powerfully transformative that it always and necessarily begins the process of sanctification. Therefore, a lack of evidence of sanctification (a changed life) is proof that justification never occurred.

Free Grace theology is built on the premise that justification and sanctification are distinct and separable. Justification is a one-time, unconditional, and guaranteed event based on faith alone. Sanctification is a subsequent process that is conditional upon the believer's choices and obedience. A person can be fully justified and eternally secure while failing to be sanctified. This failure affects their fellowship with God, their effectiveness in this life, and their rewards in the next, but it does not affect their eternal salvation.

Hyper-Grace tends to conflate or fuse the two concepts. It teaches that at the moment of justification, the believer is also fully and completely sanctified in a positional sense. They are "perfected for ever" Hebrews 10:14. The idea of a progressive sanctification, a lifelong process of becoming holier, is often rejected as a legalistic error that denies the finished work of Christ. The Christian life is not about becoming something one is not, but about realizing and living out the perfect holiness one already possesses in Christ.

Section 4.4: The Place & Purpose of Good Works

Each doctrine assigns a different function to good works. For Lordship Salvation, good works are the necessary and inevitable evidence of salvation. They are the vital signs that prove the faith within a person is alive and genuine. They do not save, but they are the indispensable verification that salvation has taken place.

For Free Grace, good works have no evidentiary role concerning one's eternal life. Their purpose is entirely within the realm of discipleship. They are the means by which a believer expresses love for God, maintains fellowship, and, crucially, earns rewards at the Judgment Seat of Christ. A believer who fails to produce good works will suffer the loss of rewards, but not the loss of salvation.

For Hyper-Grace, an emphasis on consciously performing good works is often viewed with suspicion as a form of legalism. Instead, good works are seen as the spontaneous and effortless outflow of a believer who is conscious of their righteous identity in Christ. They are not something to be striven for, but something that happens naturally as a result of resting in grace.

The debate is thus over the function of works: are they diagnostic of salvation (Lordship), remunerative in eternity (Free Grace), or spontaneous in expression (Hyper-Grace)?

Section 4.5: The Foundation For Assurance of Salvation

Finally, the doctrines diverge sharply on the basis for a believer's assurance. Lordship Salvation proposes a twofold foundation. Assurance comes from trusting the objective promises of God in Scripture, but this trust is validated and confirmed by the subjective evidence of the Holy Spirit's work in the believer's life. This evidence includes a pattern of obedience, love for God and fellow believers, and perseverance in the faith. A person who lives in unrepentant sin has no biblical basis for assurance.

Free Grace rejects this twofold model, arguing that it makes assurance dependent on flawed human performance. Instead, it grounds assurance solely and entirely on the objective, external promises of God's Word. A believer can and should have full assurance from the moment of faith simply by taking God at His word in passages like John 3:16 and John 5:24. To look inward at one's works for assurance is to look away from Christ and His promises.

Hyper-Grace teaches the most absolute form of assurance. It is based on the unchangeable, perfect, positional reality of the believer in Christ and the total forgiveness of all sins. Assurance is not just possible but is the required state of the believer. To doubt one's salvation is to question the sufficiency of Christ's work and to insult the grace of God. Assurance is not something to be sought; it is a reality to be rested in.

The conflict is therefore between an assurance that requires introspection (Lordship) and an assurance that is based solely on proposition (Free Grace and Hyper-Grace).

Part V: Promoting A License To Sin

While no major theological system explicitly endorses a "license to sin," some are more frequently accused of it than others, particularly those that emphasize grace to a high degree.

Hyper-Grace theology is often criticized for promoting what amounts to a license for immorality. This critique stems from the teaching that all of a believer's sins—past, present, and future—are already forgiven, removing the need for ongoing confession or repentance. Critics argue that by overemphasizing a believer's righteous standing (justification) without equally stressing the command for righteous living (sanctification), Hyper-Grace can give the impression that a believer's actions are inconsequential to their relationship with God.

Proponents of Hyper-Grace, such as Joseph Prince, vehemently deny that their teaching is a license to sin. They argue that a true understanding of grace is the very power that sets people free from sin, and anyone who uses grace as an excuse to continue sinning has not truly understood or received God's grace.

Free Grace theology also faces the accusation that it encourages sin because it separates salvation from a believer's subsequent works or perseverance. However, Free Grace advocates counter this by making a clear distinction between a believer's eternal security and their temporal experience. They teach that while salvation cannot be lost, a believer who sins will face consequences in this life, including God's discipline and a broken fellowship with Him. Therefore, while a believer's actions do not affect their eternal salvation, they do have significant earthly consequences.

Conclusion

This analysis of Lordship Salvation, Free Grace, and Hyper-Grace, conducted exclusively through the lens of the KJV Bible, reveals three distinct and systematic theologies of salvation. They are not merely different points of emphasis but comprehensive systems that flow from divergent first principles regarding the nature of faith, the work of God, and the meaning of grace.

Lordship Salvation can be synthesized as a theology of sovereign transformation. Its core conviction is that God's saving grace is so powerful and efficacious that it inevitably transforms the recipient into a "new creature" who submits to Christ's lordship and produces the fruit of obedience. The absence of this transformation is considered definitive proof of the absence of salvation itself.

Free Grace theology is best understood as a theology of the unconditional gift. It meticulously constructs a system of categorical distinctions—justification versus sanctification, salvation versus discipleship, eternal life versus eternal rewards—to insulate the gift of salvation from any human performance, whether as a prerequisite, a proof, or a condition for maintenance. Its primary goal is to preserve the absolute freeness of grace.

Hyper-Grace theology operates as a theology of radical completion. It takes the biblical declarations of Christ's finished work to their most absolute and immediate conclusion, applying them with finality to the believer's present state. This hermeneutic effectively collapses the biblical tension between the "already" and the "not yet," leading to its controversial claims that ongoing repentance, confession, and progressive sanctification are unnecessary for the believer who has been "perfected for ever."

The enduring debate among these positions highlights the profound theological tension that has existed throughout church history between grace and works, faith and obedience, divine sovereignty and human responsibility. These are not new questions, but Lordship Salvation, Free Grace, and Hyper-Grace represent modern, systematic attempts to resolve them, each prioritizing the protection of a different aspect of the gospel message. The reliance on the KJV Bible further sharpens the debate, as specific renderings of key terms and the inclusion of certain passages become critical battlegrounds. The KJV Bible is not a neutral vehicle for the debate but an active participant, shaping the very language and logic through which these competing visions of salvation are articulated and defended. The result is a complex, self-contained, and deeply consequential theological conversation about the heart of the Christian faith.

Also see:

• Ye Must Be Born Again
• Glory Vs Cross-Two Theologies
• Doctrine of Once Saved Always Saved
• Wesley Heavenly Surprise
• Salvation, Work , Faith & Repentance