• That Christ only intercedes for those who have already “gotten saved.”1 As an emergent property, that Jesus’ interceding has nothing to do with effectively saving us; for he doesn’t even start interceding until we’re saved.
  • That the “foreknowing” is a passive foreknowing and fundamentally different from the other action verbs that God is spoken to be doing. And that this is the only place in the Bible where this sort of passive knowledge exists.
  • That the “first” in Ephesians 1:12 has to be read backwards to interpret 1:3 and that it means “first” before God’s action, not “first” as in first fruits.
  • That not all who are called are justified, citing “Many are called but few a chosen.” A direct contradiction of the passage.
  • That when we’re saved, our souls are perfect but our bodies are imperfect (where does he even get this stuff?). And that after salvation, we’re incapable of good works.
  • That White teaches a “damnable heresy” of salvation by works when in reality, it’s White who’s teaching sola gratia and Robinson who’s teaching that man’s action is the first step in salvation.

This sort of confused, self-contradicting interpretation of the Bible, or of a specific English translation of the Bible, takes much patience to debate.


  1. This phrase “get saved” is an imprecise two-cent phrase, and it’s bizarrely prevalent in Robinson’s circles. It makes it sound like salvation is an authorization token that you get and store as a cookie in your spiritual browser for safekeeping. It shifts the focus of salvific work from being a God-based action into being a confusingly objectified entity, the acquisition of which man initiates of his own volition. At best, it’s unhelpful phraseology. ↩︎